On music [Archive] - sunniforum.com - a resource for the propagation of authentic Islamic teachings

AbuZayd

06-07-2004, 08:05 PM

Assalamu alaykum, I agree with the articles on www.sunnipath.com on this issue but I would just like to point out that there is a valid Islamic opinion which states otherwise....for example, Qaradawi quotes Imam al Ghazali, Ibn Hazm, Abu Bakr al Arabi in the following article:

Singing and Music

By Sheikh Qaradawi

Among the entertainments which may comfort the soul, please the heart, and refresh the ear is singing. Islam permits singing under the condition that it not be in any way obscene or harmful to Islamic morals. There is no harm in its being accompanied by music which is not exciting.

In order to create an atmosphere of joy and happiness, singing is recommended on festive occasions such as the days of 'Eid, weddings and wedding feasts, births, 'aqiqat (the celebration of the birth of a baby by the slaughter of sheep), and on the return of a traveler.

'Aishah narrated that when a woman was married to an Ansari man, the Prophet (peace be on him) said, " 'Aishah, did they have any entertainment? The Ansar are fond of entertainment.'' (Reported by al-Bukhari.)

Ibn 'Abbas said, " 'Aishah gave a girl relative of hers in marriage to a man of the Ansar. The Prophet (peace be on him) came and asked, 'Did you send a singer along with her?' 'No,' said 'Aishah. The Messenger of Allah (peace be on him) then said, The Ansar are a people who love poetry. You should have sent along someone who would sing, 'Here we come, to you we come, greet us as we greet you.' " (Reported by Ibn Majah.)

'Aishah narrated that during the days of Mina, on the day of 'Eid al-Adha, two girls were with her, singing and playing on a hand drum. The Prophet (peace be on him) was present, listening to them with his head under a shawl. Abu Bakr then entered and scolded the girls. The Prophet (peace be on him), uncovering his face, told him, "Let them be, Abu Bakr. These are the days of 'Eid." (Reported by al-Bukhari and Muslim.)

In his book, Ihya ulum al-deen, (In the quarter on "Habits", in the book Listening to Singing.), Imam al-Ghazzali mentions the ahadith about the singing girls, the Abyssinians playing with spears in the Prophet's Mosque, the Prophet's encouraging them by saying, "Carry on, O Bani Arfidah," his asking his wife, 'Aishah, "Would you like to watch?" and standing there with her until she herself became tired and went away, and 'Aishah's playing with dolls with her friends. He then says:

All these ahadith are reported by al-Bukhari and Muslim in the two Sahihs, and they clearly prove that singing and playing are not haram. From them we may deduce the following:

First: The permissibility of playing; the Abyssinians were in the habit of dancing and playing.

Second: Doing this in the mosque.

Third: The Prophet's saying, 'Carry on, O Bani Arfidah,' was a command and a request that they should play; then how can their play be considered haram?

Fourth: The Prophet (peace be on him) prevented Abu Bakr and 'Umar from interrupting and scolding the players and singers. He told Abu Bakr that 'Eid was a joyous occasion and that singing was a means of enjoyment.

Fifth: On both occasions he stayed for a long time with 'Aishah, letting her watch the show of the Abyssinians and listening with her to the singing of the girls. This proves that it is far better to be good-humored in pleasing women and children with games than to express such disapproval of such amusements out of a sense of harsh piety and asceticism.

Sixth: The Prophet (peace be on him) himself encouraged 'Aishah by asking her, "Would you like to watch?" (Reported by al-Bukhari and Muslim.)

Seventh: The permissibility of singing and playing on the drum...

and what follows, to the end of al-Ghazzali's discussion on singing.

It is reported that many Companions of the Prophet (may Allah be pleased with them) as well as second generation Muslim scholars used to listen to singing and did not see anything wrong with it. As for the ahadith which have been reported against singing, they are all weak and have been shown by researchers to be unsound. The jurist Abu Bakr al-'Arabi says, "No sound hadith is available concerning the prohibition of singing," while Ibn Hazm says, "All that is reported on this subject is false and fabricated "

However, since singing is in many cases associated with drinking parties and night clubs, many scholars have declared it to be haram or at least makruh. They state that singing constitutes that kind of idle talk which is mentioned in the ayah, And among the people is the one who buys idle talk (at the expense of his soul) in order to lead (people) astray from the path of Allah without knowledge, holding it in mockery; for such there will be a humiliating punishment. (31:6)

Says Ibn Hazm: This verse condemns a particular behavior, that of doing something to mock the path of Allah. Anyone who does this is an unbeliever; if he even should buy a copy of the Qur'an, doing so in order to make it the object of his mockery and thereby leading people astray, he would be an unbeliever. It is this type of behavior which is condemned by Allah and not the idle talk in which one may indulge for mere relaxation, without intending to lead people astray from the path of Allah.

Ibn Hazm also refutes the argument of those who say that since singing is not of "the truth" it must be of "error," referring to the verse, "And what is beyond the truth except error?" (10:32). He comments, The Messenger of Allah (peace be on him) said, 'Deeds will be judged according to intentions, and everyone will get what he intended.' (Reported by al-Bukhari and Muslim.) Accordingly, the one who listens to singing with the intention of using it in support of a sin is a sinner, and this holds true of anything other than singing (as well), while one who listens to singing with the intention of refreshing his soul in order to gain strength to do his duty toward Allah Ta'ala and to dogood deeds, is a good and obedient servant of Allah, and his action is of the truth. And he who listens to singing intending neither obedience nor disobedience is doing something neutral and harmless, whicis similar to going to the park and walking around, standing by a window and looking at the sky, wearing blue or green cloths, and so on.

However, there are some limitations to be observed in the matter of singing:

1. The subject matter of songs should not be against the teachings of Islam. For example, if the song is in praise of wine, and it invites people to drink, singing or listening to it is haram.

2. Although the subject matter itself may not be against the Islamic teachings, the manner of singing may render it haram; this would be the case, for example, if the singing were accompanied by suggestive sexual movement.

3. Islam fights against excess and extravagance in anything, even in worship; how, then, can it tolerate excessive involvement with entertainment? Too much time should not be wasted in such activities; after all, what is time but life itself? One cannot dispute the fact that spending time in permissible activities consumes time which ought to be resaved for carrying out religious obligations and doing good deeds. It is aptly said, "There is no excess except at the expense of a neglected duty."

4. Each individual is the best judge of himself. If a certain type of singing arouses one's passions, leads him towards sin, excites the animal instincts, and dulls spirituality, he must avoid it, thus closing the door to temptations.

5. There is unanimous agreement that if singing is done in conjunction with haram activities—for example, at a drinking party, or if it is mixed with obscenity and sin—it is haram. The Prophet (peace be on him) warned of a severe punishment for people who sing or listen to singing in such a situation when he said, Some people of my ummah will drink wine, calling it by another name, while they listen to singers accompanied by musical instruments. Allah will cause the earth to swallow them and will turn some of them into monkeys and swine. (Reported by Ibn Majah.)

This does not mean that they will be physically transformed into the bodies and outward form of monkeys and swine but rather in heart and soul, carrying the heart of a monkey and the soul of a pig in their human bodies.

Abu Usama

06-07-2004, 08:12 PM

Salam,

I have heard Shaykh Hamza Yusuf refer to Ibn Hazm as a mujtahid-mutlaq. So in that case, could one follow him on the position of music, in the same way that one can follow Imam Shafi, Imam Malik and Imam Ahmed bin Hanbal on some issues?

AbuZayd

06-07-2004, 08:14 PM

And a more recent article where he quotes other well known and respected Ulema's opinions on the issue of Musical instruments:

http://www.islamonline.net/fatwa/english/FatwaDisplay.asp?hFatwaID=40116

Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

First of all, we would like to thank you for the great confidence you have in us. We hope our efforts meet your expectations.

Given that your objection revolves mainly around music and why it is permissible, here is the clarification for that in the light of fatwa issued by Sheikh Yusuf Al-Qaradawi:

The whole issue of singing is controversial, whether it is with musical accompaniment or not. Some issues succeeded to gain the Muslim scholars’ agreement, while others failed. All scholars have unanimous view on the prohibition of all forms of singing and music that incites debauchery, indecency, or sin. As for musical instruments, given the weakness of the evidence indicating that they are forbidden, the rule to be applied here is the one states that all things are originally deemed permissible as long as there is no Shari`ah text that prohibits them.

Singing is no more than melodious words; if these are good, singing is considered good; but if they are bad, such singing is deemed bad. Talk that contains forbidden content is prohibited. What if that talk is accompanied with rhythm and melody?

Scholars agree on the permissibility of singing without instrumental accompaniment and where the content is not prohibited. This sort of singing is allowed only in certain occasions such as: weddings, feasts, welcoming a traveler, and the like. This is based on the hadith of the Prophet (peace and blessing be upon him) that states: “He (peace and blessings be upon him) asked, ‘Have you given the girl (i.e., the bride) anything as a present?’ They (the attendants) replied, ‘Yes.’ He asked, 'Did you send a singer along with her?' 'No', said `A'ishah. The Prophet (peace and blessings be upon him) then said, 'The Ansar are a people who love poetry. You should have sent along someone who would sing: Here we come, to you we come, greet us as we greet you.'" In this case, we can say that a woman can sing only in front of women and her non-marriageable male kin.

In the subject of musical instruments, scholars disagree on the matter. Some of them permit all sorts of singing, be it accompanied with musical instruments or not, and even consider it recommended. A second group of scholars permit singing only when is not accompanied with a musical instrument. A third group declare it to be prohibited whether it be accompanied with a musical instrument or not; they even consider it as a major sin. In supporting their view, they cite the hadith narrated by Imam Al-Bukhari on the authority of Abu Malik or Abu `Amir Al-Ash`ari (doubt from the sub-narrator) that the Prophet (peace and blessings be upon him) said, 'From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk (clothes), the drinking of alcoholic drinks and the use of musical instruments, as lawful.' Although this hadith is in Sahih Al-Bukhari, its chain of transmission is not connected to Prophet Muhammad (peace and blessings be upon him) and this invalidates its authenticity. Ibn Hazm rejects it for that very reason. Moreover, the sub-narrator, Hisham Ibn `Ammar is declared ‘weak’ by many scholars of the Science of Hadith Methodology.

Besides, this hadith does not clearly prohibit the use of musical instruments, for the phrase 'consider as lawful,' according to Ibn Al-`Arabi, has two distinct meanings:

First: Such people think all these (the things mentioned) are lawful.

Second: They exceed the proper limits that should be observed in using these instruments. If the first meaning is intended, such people would be thus disbelievers.

In fact, the hadith in hand dispraises the manners of a group of people who indulge themselves in luxuries, drinking alcohol and listening to music. Therefore, Ibn Majah narrates this hadith from Abu Malik Al-Ash`ari in the following wording: "From among my followers there will be some people who will drink wine, giving it other names while they listen to musical instruments and the singing of female singers; Allah the Almighty will make the earth swallow them and will turn them into monkeys and pigs.” (Reported by Ibn Hibban in his Sahih)

Conclusion on Permissibility of Musical Instruments

In the light of the above, it is clear that the religious texts that stand as a basis for those who maintain that singing is haram are either ambiguous or inauthentic. None of the hadiths attributed to Prophet Muhammad (peace and blessings be upon him) is valid as evidence on the judgment of prohibition. Moreover, all these hadiths are declared ‘weak’ by the followers of Ibn Hazm, Malik, Ibn Hanbal, and Ash-Shafi`i.

In his book, Al-Ahkam, Al-Qadi Abu Bakr Ibn Al-`Arabi says, “None of the hadiths maintaining that singing is prohibited are considered authentic (by the scholars of the Science of Hadith Methodology).” The same view is maintained by Al-Ghazali and Ibn An-Nahwi in Al-`Umdah. Ibn Tahir says, “Not even a single letter from all these Hadiths was proved to be authentic.”

Ibn Hazm says, “All the hadiths narrated in this respect were invented and falsified.”

Proofs of Those Who Maintain that Singing is Halal:

First: The Textual Proofs:

They base their argument on some authentic hadiths of Prophet Muhammad (peace and blessings be upon him). One of these hadiths is the following:

`A'ishah (may Allah be pleased with her) narrated: “Allah’s Messenger (peace and blessings be upon him, came to my house while two girls were singing beside me the songs of Bu`ath (a story about the pre-Islamic war between the two tribes of the Ansar, the Khazraj and the Awus). The Prophet (peace and blessings be upon him) laid down and turned his face to the other side. Then Abu Bakr came and spoke to me harshly saying, ‘Musical instruments of Satan near the Prophet (peace and blessings be upon him)?’ Thereupon, Allah’s Messenger (peace and blessings be upon him) turned his face towards him and said, ‘Leave them.’ When Abu Bakr became inattentive, I signaled to those girls to go out and they left.” (Reported by Al-Bukhari)

This indicates that these two girls were not so young as claimed by some scholars. If they were, Abu Bakr would not have been angry with them in such manner. In addition, in this hadith, the Prophet (peace and blessings be upon him) wanted to teach the Jews that Islam has room for merriment and that he himself was sent with a moderate and flexible legislation. There is also another important lesson to learn here. It draws our attention to the fact that one needs to introduce Islam to others in a good fashion, along with displaying its moderateness and magnanimity.

Moreover, we can also cite as corroborating this Allah’s words that read, “But when they spy some merchandise or pastime they break away to it and leave thee standing. Say: That which Allah hath is better than pastime and than merchandise, and Allah is the best of providers.” (Al-Jumu`ah: 11)

In this verse, Allah Almighty joins pastime with merchandise. He does not dispraise any of them, He just only rebuked the Companions who left Prophet Muhammad (peace and blessings be upon him) alone giving the khutbah (Friday Sermon), when they all rushed to attend to the caravan and beating of the drums celebrating its arrival.

Second: In Respect of Islam’s Spirit and Basics:

It is a fact that Allah had prohibited for the Children of Israel some of the good things of this worldly life as a punishment for their misdeeds.

He says, “Because of the wrongdoing of the Jews, We forbade them good things which were (before) made lawful unto them, and because of their much hindering from Allah's way. And of their taking usury when they were forbidden it, and of their devouring people's wealth by false pretences. We have prepared for those of them who disbelieve a painful doom.” (An-Nisa’: 160-161)

Before sending Prophet Muhammad, He Almighty referred to him in the earlier scriptures as, “Those who follow the Messenger, the Prophet who can neither read nor write, whom they will find described in the Torah and the Gospel (which are) with them. He will enjoin on them that which is right and forbid them that which is wrong. He will make lawful for them all good things and prohibit for them only the foul.” (Al-A`raf: 157)

Thus, Islam left nothing good or sound but declared it to be halal (lawful). This is a sign of mercy to this Ummah (nation or community), moving along the line of its comprehensive and eternal message. Allah Almighty says, “They ask you (O Muhammad) what is made lawful for them. Say: (all) good things are made lawful for you.” (Al-Ma’idah: 4)

If we are to delve deeply into this matter, we will find that love for singing and melodic voices are almost a human instinct. We can observe an infant lying in his cradle soothed and sleeping by the sound of a lullaby. Mothers and nannies are always in the habit of singing for babies and children. Moreover, birds and animals respond to nice voices and rhythmic melodies.

Thereupon, if singing is thus a human instinct, it is not for Islam to defy humankind’s instincts. Islam came to refine and promote the human instinct. Ibn Taymyiah says, “Prophets were sent to polish and discipline man’s instinct and not to change or modify it.” This is pursuant to the hadith that reads, “When Allah’s Messenger came to Madinah, he found them (i.e., the people of Madinah) celebrating two days. He said, ‘What are these days?’ They replied, ‘We used to rejoice in these days during the pre-Islamic era.’ He (peace and blessings be upon him) said, ‘Verily, Allah Almighty has given you two alternative days which are much better: these are Al-Adha and Al-Fitr days (`Eids).’” (Reported by Ahmad, Abu Dawud and An-Nasa’i)

Moreover, if singing is to be considered rejoicing and play, these are not haram; this is in pursuant to the famous idea that man needs some time to relax a bit and rejoice. The Prophet (peace and blessings be upon him) said to Hanzalah who thought himself to be a hypocrite for his attendance to his wife and children and the change that affected him when he was apart from Allah’s Prophet (peace and blessings be upon him), “O Hanzalah! Part of your time should be devoted (to the worldly affairs) and part of time (should be devoted to prayer and meditation).” (Reported by Muslim)

`Ali Ibn Abu Talib says, “Amuse yourselves for some time, for if hearts are exposed to too much strain, they turn blind.”

Abu Ad-Darda’ said, “I refresh myself with some amusement in order to make myself stronger on the path of right.”

Imam Al-Ghazali answered someone who asked him: “Isn't singing some kind of play and rejoice?” He said, “Yes. But, all that exists in this present life is mere play and rejoice. All that takes place between a husband and his wife is play, except sexual intercourse that is the direct cause of reproducing children. This has been reported from Allah’s Messenger and his honorable Companions.”

In fact, leisure time is refreshing to the heart and alleviates its tensions at the same time. Excessive strain and efforts render the heart bored and blind. Amusing the self refreshes and renews its strength and vigor. One who continuously works hard at something should take a break for a while in order to restore and regain his energy and firm will lest he totally collapses in future. When one takes a break, he thus restores his strength and vigor. Only Prophets can stand absolute seriousness. Having leisure time is a form of treatment for diseases of the self, weariness and boredom. But, leisure should not be excessive. This will go against the whole issue of rejoicing hearts to make them able to go on.

One who is familiar with and experienced in the nature of the human heart and self knows for certain that recreation and relaxation are necessary treatments for one’s well-being.

These proofs on the permissibility of singing are extracted from the texts and rules of Islam, and these are sufficient to clarify the issue.

In addition to this, the people of Madinah, who were very pious and God-fearing, the Zahiriyyah, who were very literal regarding the textual proofs, and the Sufis, who were very strict and rigid, were all quoted to have declared the permissibility of singing.

Imam Ash-Shawkani says in his book “Nayl Al-Awtar”, “The people of Madinah and those who agreed with them from among the Zahiriyyah and the Sufis maintain that singing is permissible, even when it is accompanied by a musical instrument such as the lute or the flute. Abu Mansur Al-Bughdadi Ash-Shafi`i narrate that `Abdullah Ibn Ja`far saw nothing wrong in singing, and he, himself, used to compose the music for his own slaves who used to sing these melodies in his presence. This took place during the time of Commander of the Faithful, `Ali Ibn Abi Talib. Abu Ja`far Al-Bughdadi narrates the same after Al-Qadi Shurayh, Sa`id Ibn Al-Musaiyb, `Ata’ Ibn Abu Rabah, Az-Zuhri and Ash-Shi`bi.”

Ar-Ruwaiyani narrates on the authority of Al-Qaffal that Malik Ibn Anas maintained that singing with musical instruments is permissible. Also, Abu Mansur Al-Furani quotes Malik as maintaining that playing the flute is permissible.

Abu Al-Fadl Ibn Tahir narrates, “The people of Madinah never disputed over the permissibility of playing the lute.”

Ibn An-Nahwi narrates in his “Al-`Umdah”: “Ibn Tahir said, ‘The people of Madinah showed consensus over this (issue). Also, all the Zahiriyyah maintained the same.'”

Al-Mawardi attributes the permissibility of playing the lute to some of the Shafi`i followers and students. This has been narrated also by Abu Al-Fadl Ibn Tahir after Abu Ishaq Ash-Shirazi; and it is narrated by Al-Isnawi after Ar-Ruwaiyani and Al-Mawardi. Again, this is narrated by Al-Adfuwi after Sheikh `Izz Ad-Deen Ibn `Abd As-Salam. It is also narrated after Abu Bakr Ibn Al-`Arabi.

All these scholars consider singing that is accompanied by musical instruments permissible, but as for singing that is not accompanied by musical instruments, Al-Adfuwi says, “In some of his jurisprudence-related books, Al-Ghazali narrates the consensus of the scholars on its permissibility." Also, Ibn Tahir narrates the consensus of the Prophet’s Companions and those who succeeded them on this very topic. Ibn An-Nahwi states in Al-`Umdah that singing and listening was deemed permissible by a group of the Companions and the Followers.

Conditions and Terms:

There are some conditions and terms that should be observed regarding listening to singing, as follows:

1. Not all sorts of singing are permissible. Rather, the permissible song should comply with the Islamic teachings and ethics. Therefore, the songs praising the tyrants and corrupt rulers disagree with Islamic teachings. In fact, Islam stands against transgressors and their allies, and those who show indifference to their transgression. So, the same goes for those songs that imply giving praises to such attitude!

2. Also, the way the song is performed weighs so much. The theme of the song may be good, but the performance of the singer – through intending excitement and arousing others’ lusts and desires along with trying to seduce them – may move it to the area of prohibition, suspicion or even detest. The Glorious Qur’an addresses the wives of Prophet Muhammad (peace and blessings be upon him) saying, “O you wives of the Prophet! You are not like any other women. If you keep your duty (to Allah), then be not soft of speech, lest he in whose heart is a disease aspire (to you), but utter customary speech." (Al-Ahzab: 32) So, one has to show caution to music when there is softness of speech accompanied with rhyme, melody, and special effects!

3. Singing should not be accompanied with something that is prohibited such as alcohol, nakedness, mixing of men with women that is common in pubs and nightclubs, etc.

4. Islam has declared excessiveness as prohibited in everything. The same goes for excessiveness in leisure and recreation even though these things are permissible ! This indicates that the emptiness of the mind and heart has to be observed and tackled during man’s short-term life. One should know that Allah Almighty will ask every one about his life and his youth in particular.

There are some things in which one is to be his own judge and Mufti. If there is some kind of singing that arouses his own lust or desire, and takes him away from the real life, he should avoid it then and block that very gate from which the winds of trial and seduction may come and erase his religion, morals and heart. If he does this, he will live in peace and tranquility.

Warning against playing with the word “haram”

To conclude, we address the respectful scholars who tackle the word “haram” easily and set it free in their writings and fatwas that they should observe that Allah is watching over them in all that they say or do. They should also know that this word “haram” is very dangerous. It means that Allah’s Punishment is due on a certain act or saying, and should not be based upon guessing, whims, weak Hadiths, not even through an old book. It has to be supported by a clear, well-established text or valid consensus. If these last two are not found, then we revert the given act or saying to the original rule: "permissibility governing things". We do have a good example to follow from one of our earlier pious scholars. Imam Malik (may Allah be pleased with him) who said: “It was not the habit of those who preceded us, the early pious Muslims, who set good example for the following generations, to say, 'This is halal, and this is haram. But, they would say, ‘I hate such-and-such, and maintain such-and-such, but as for halal and haram, this is what may be called inventing lies concerning Allah. Did not you hear Allah’s Statement that reads, 'Say: Have you considered what provision Allah has sent down for you, how you have made of it lawful and unlawful? Say: Has Allah permitted you, or do you invent a lie concerning Allah?” (Yunus: 59) For, the halal is what Allah and His Messenger made lawful, and the haram is what Allah and His Messenger made unlawful.

You can also read:

What Does Islam Say on Music? .

Allah Almighty knows best.

salman

06-07-2004, 08:33 PM

Abu Usama

06-07-2004, 08:45 PM

Salam,

would you care to elaborate?

AbuZayd

07-07-2004, 03:47 PM

Asalamu alaykum,

That Madhab is now defunct. There are no Ulema who can reliably transmit it to us in an unbroken chain of transmission.

Zidane

07-07-2004, 04:12 PM

You can't be any more clearer than the following on why Music is not permissible in Islam. If you still go on mentioning that such and such scholar states otherwise, then tell that scholar to explain all those Ahadith which mention about musical instruments and stuff. Why is it that when we want something to be Halal, we pull out some Halal fatwas of a couple of scholars who have gone against the VAST majority of scholars. We never do that in our worldly aspect of life, so why do we act like that when it comes to Islam. If it's too hard to implement, then that's fine. But don't try to make the unlawful, lawful and don't justify your mistake.

Q: Muhtaram Mufti Saheb; Assalaamu Alaykum
Is it permissible to listen to Islamic songs with the sound of music in the background. Some people assert that beating of the Duff (drum) is established in Hadith.

A: To assert on the basis of some Ahaadith that to listen to Islamic songs with music in the background is incorrect. Several Ahaadith clearly prohibit the use of the drum as well as other musical instruments. Consider the following Ahaadith:

* Hadhrat Ibn Mas’ood (Radhiallaahu Ánhu) reports that Rasulullah (Sallallaahu Alayhi Wasallam) declared every wine, gambling, beating of drums and every intoxicant as Haraam. (Abu Dawud)

* Hadhrat Ali (Radhiallaahu Ánhu) narrates that Rasulullah (Sallallaahu Alayhi Wasallam) prohibited the beating of drums. (Kanzul Ummaal)

* The Kubah (drum) is Haraam. (Bayhaqi; Musnad Bazzar)

These Ahaadith are general and prohibit the beating of the drum. Those who claim that the beating of drums is permissible generally use the Hadith wherein it is reported that Rasulullah (Sallallaahu Alayhi Wasallam) said, ‘Announce the Nikah even though it be with the Duff.’ (Mishkat)

In another narration, it is reported that Rasulullah (Sallallaahu Alayhi Wasallam) passed by little girls who were beating drums. (Ibn Maajah)

However, to use these Ahaadith to substantiate the beating of drums as a musical instrument is baseless. The beating of drums on the occasions was for the purpose of announcement of a Nikah or the arrival of somebody or the sighting of the moon. There is no evidence whatsoever that drums were used merely for ‘entertainment’. Rather it is reported that when Umar (Radhiallaahu Ánhu) heard the sound of beating drums, he would send a person to inspect the occasion. If it was a Nikah (which was being announced by means of the drum) he would keep quite. Otherwise, he would punish those involved. (Fathul Qadeer)

In contemporary times there is no need to use the drum to announce any occasion, nor is it used for such purposes. In these times, it is used commonly as a musical instrument. The use of the drum as a musical instrument is expressly forbidden as has been clearly ascertained from the Ahaadith mentioned in the beginning.

Also, music itself is expressly forbidden in Deen. Allah Ta’ala says:
* Almighty Allah Taãla says in the Noble Qurãn: ‘And there are some people who purchase idle talk… for them is a severe punishment’. Ibn Masóod (Radhiyallaahu Ánhu) says that this verse was revealed regarding singing.

* Rasulullah (Sallallaahu Álayhi Wasallam) said, ‘Allah ordered me to destroy musical instruments.’

* Rasulullah (Sallallaahu Álayhi Wasallam) said, ‘People from my Ummat will drink wine and give it other names and singing girls and musical instruments will be played before them. Allah will cause the earth to swallow them, and disfigure their faces into apes and pigs.’

* Rasulullah (Sallallaahu Álayhi Wasallam) mentioned, ‘When singing girls and musical instruments becomes common, wait for red winds, earthquakes, the earth swallowing people, disfiguring and many more punishments.’ (Mishkãt 470)

In the light of the above, it is not permissible to hear Islamic songs having the sound of beating drums in the background.

Zidane

07-07-2004, 04:16 PM

Also, the action of Sufi Saints is no proof at all that it's permissible. Another thing, there is nothing wrong with singing if the words are Islamic and there are no musical instruments. The whole problem starts when musical instruments accompany the singing.

AbuZayd

07-07-2004, 04:21 PM

Zidane

07-07-2004, 04:27 PM

Asalamu alaykum Akhi,

As for the issue of the Daff I could turn it around and say to you that as far as I am aware the VAST majority of the Jurists have permitted its use in Nasheeds.

Wasalam.

I wonder what their answer would be to the following:

Several Ahaadith clearly prohibit the use of the drum as well as other musical instruments. Consider the following Ahaadith:

* Hadhrat Ibn Mas’ood (Radhiallaahu Ánhu) reports that Rasulullah (Sallallaahu Alayhi Wasallam) declared every wine, gambling, beating of drums and every intoxicant as Haraam. (Abu Dawud)

* Hadhrat Ali (Radhiallaahu Ánhu) narrates that Rasulullah (Sallallaahu Alayhi Wasallam) prohibited the beating of drums. (Kanzul Ummaal)

* The Kubah (drum) is Haraam. (Bayhaqi; Musnad Bazzar)

Rather it is reported that when Umar (Radhiallaahu Ánhu) heard the sound of beating drums, he would send a person to inspect the occasion. If it was a Nikah (which was being announced by means of the drum) he would keep quite. Otherwise, he would punish those involved. (Fathul Qadeer)

AbuZayd

07-07-2004, 04:29 PM

Zidane

07-07-2004, 04:38 PM

Asalamu alaykum,

If you read the second (rather lengthy) article I have posted above you will get your answer as regards to what some of the Ulema's views were regarding the Ahadith pertaining to musical instruments.

Wasalam.

what some of the Ulema's .......

Yeah I read it. It mostly discusses about singing and the flute. When we hear the word Music, usually it means singing with Musical instruments. We are discussing singing with musical instruments. And musical instruments are not ok. The prophet says that he was ORDERED BY ALLAH to destroy musical instruments. And also, look how corrupted the Music industry is anyway. All the FILTH they spread around the world.

Also, Shaykh Qaradawi has issued some strange Fatwas and the same with www.islamonline.com.

ilm_seeker

07-07-2004, 04:40 PM

As sallamu alaikum

Hasn't Imam Abu Hanifa (RA) the strictist of the 4 Aima against music? Didn't he even go as far as saying that if a Muslim hears music coming from a another Muslims home, it is his duty to go to that house (without the owner's permission) and brake the instruments?

Wa alaikum as sallam

AbuZayd

07-07-2004, 04:44 PM

AbuZayd

07-07-2004, 04:48 PM

Brothers, what are your views on Sidi Faraz Rabbani's comments below?

Spiritual Music with Instruments?

Answered by Sidi Faraz Rabbani

Truth be told I had left music but then re-started listening to it again, in part because of some spiritual Islamic CDs that contain musical instruments including violins, different types of drums

Walaikum assalam wa rahmatullah,

Sidi, I don't know what reasoning the CD was based on. Allah knows best.

There is difference of opinion on this issue, but the position conveyed by Mufti Muhammad ibn Adam al-Kawthari is the very same as that mentioned in the relied upon works across the Sunni schools of fiqh, and held by most traditional Sunni scholars now and in the past [see, for example, the entries on Music in the Reliance of the Traveller].

Some scholars did, in fact, allow instruments if not used for vain purposes, including in this the use of some Sufis and others of instruments for 'spiritually uplifting' purposes, as long as this was free of other impermissible matters (such as impermissible song content, female singing for non-females, free-mixing at such gatherings, etc.).

This remains a minority opinion, however, and religious precaution would indicate avoiding it, for the many reasons, explained by Mufti Muhammad ibn Adam in his answer.

At the same time, Ibn Abidin explains in his Radd al-Muhtar [6.349, Ilmiyya ed.], one should not condemn to those (like upright Sufis) who have noble intentions in their listening to such songs and are far from vain purposes (lahw), as long as nothing else impermissible is conjoined with the listening.

As such, religious caution and following sounder legal opinion (and the outward purport of the prohibitions of the Qur’an and Sunna) would indicate scrupulously avoiding music and singing with instruments besides the duff. However, one should not condemn others about this because of the difference of opinion regarding this.

And Allah knows best.

Wassalam,
Faraz Rabbani

Zidane

07-07-2004, 05:26 PM

Neither Islam-Online nor Qaradawi are the issue here (both of whom I have issues with as well). The fact is that some of the greatest and widely respected Ulema of the past gave fatawa on the issue of musical instruments indicating its permissibility and the lack of any reliable and authentic evidence to suggest otherwise. I totally agree with you that the modern Music industry churns out filth but once more this is diverting the topic of discussion.

lack of any reliable and authentic evidence?

Brother, I mentioned different Ahadith about musical instruments! I don't know who you follow? The Prophet or some scholars. Read all the following mentioned ahadith as well.

Greatest and widely respected Ulema? Can you please mention some? And what was their answer to the ahadith about musical instruments?

the following is from:
http://www.sunnipath.com/resources/Questions/qa00002024.aspx

The are many Ahadith of the blessed Messenger of Allah (Allah bless him & give him peace) which prohibit music and the usage of musical instruments to the extent that some scholars have gathered approximately forty Ahadith, of which the chain of transmission of some is sound (sahih), some good (hasan) and some weak (da’if). We will only mention a few here:

1) Sayyiduna Abu Malik al-Ash’ari (Allah be pleased with him) reports that he heard the Messenger of Allah (Allah bless him & give him peace) say: “There will appear people in my Ummah, who will hold adultery, silk, alcohol and musical instruments to be lawful” (Sahih al-Bukhari)

2) Abu Malik al-Ash’ari (Allah be pleased with him) narrates a similar type of Hadith, but a different wording. He reports that the Messenger of Allah (Allah bless him & give him peace) said: “Soon there will be people from my Ummah who will consume alcohol, they will change its name (by regarding it permissible. m), on there heads will be instruments of music and singing. Allah will make the ground swallow them up, and turn them into monkeys and swine” (Sahih Ibn Hibban & Sunan Ibn Majah, with a sound chain of narration).

In the above two narrations, the word ma`azif is used. The scholars of the Arabic language are unanimous on the fact that it refers to musical instruments (Ibn Manzur, Lisan al-Arab, V.9, P.189).

The prohibition of musical instruments is clear in the two narrations. The first Hadith (recorded in Sahih al-Bukhari) mentions that certain people from the Ummah of the Messenger of Allah (Allah bless him & give peace) will try to justify the permissibility of using musical instruments, along with adultery, silk and alcohol, despite these things being unlawful (haram) in Shariah.

Moreover, by mentioning music with the likes of adultery and alcohol just shows how severe the sin is. The one who attempts to permit music is similar to the one who permits alcohol or adultery.

The second Hadith describes the fate of such people in that the ground will be ordered to swallow them and they will be turned into monkeys and swine (may Allah save us all). The warning is specific to those that will hold music, alcohol, silk and adultery to be permissible. It is something that should be of concern for those who try and justify any of these things.

Also, to say that music will only be unlawful if it is in combination with alcohol, adultery and silk is incorrect. If this was the case, then why is it that the exception is only for music from the four things? The same could also be said for adultery, alcohol and silk. One may then even justify that alcohol and adultery is also permissible unless if they are consumed in combination with the other things!

Thus the above two narrations of the beloved of Allah (Allah bless him & give him peace) are clear proof on the impermissibility of music and songs.

3) Imran ibn Husain (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give him peace) said: “This Ummah will experience the swallowing up of some people by the earth, metamorphosis of some into animals, and being rained upon with stones”. A man from amongst the Muslims asked: “O Messenger of Allah! When will this be?” He said: “When female singers and musical instruments appear and alcohol will (commonly) be consumed” (Recorded by Imam Tirmizi, Imam Ibn Majah in their respective Sunan collections, and the wording here is of Sunan Tirmizi).

4) Sayyiduna Ali ibn Talib (Allah be pleased with him) reports that the blessed Messenger of Allah (Allah bless him & give him peace) said: “When my Ummah begin doing fifteen things, they will be inflicted with tribulations, and (from those 15 things He said): “When female singers and musical instruments become common” (Sunan Tirmizi).

5) Na’fi reports that once Abd Allah ibn Umar (Allah be pleased with them both) heard the sound of a Sheppard’s flute. He put his fingers in his ears, turned his mule away from the road and said: “O Nafi’! Can you hear? I (Nafi’) replied with the affirmative. He carried on walking (with his fingers in his ears) until I said: “the sound has ceased” He removed his fingers from his ears, came back on to the road and said: “I saw the Messenger of Allah (Allah bless him & give him peace) doing the same when he heard the flute of the Sheppard” (Recorded by Imam Ahmad in his Musnad and Abu Dawud & Ibn Majah in their Sunans).

6) Abd Allah Ibn Umar (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give him peace) said: “Verily Allah has forbidden alcohol, gambling, drum and guitar, and every intoxicant is haram” (Musnad Ahmad & Sunan Abu Dawud).

7) Abu Umama (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give peace) said: “Allah Mighty and Majestic sent me as a guidance and mercy to believers and commanded me to do away with musical instruments, flutes, strings, crucifixes, and the affairs of the pre-Islamic period of ignorance” (Musnad Ahmad & Abu Dawud Tayalisi).

8) Abd Allah ibn Mas’ud (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give him peace) said: “Song makes hypocrisy grow in the heart as water does herbage” (Sunan al-Bayhaqi).

9) Anas (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give peace) said: “On the day of Resurrection, Allah will pour molten lead into the ears of whoever sits listening to a songstress” (Recorded by Ibn Asakir & Ibn al-Misri).

10)Abu Huraira (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give him peace) said: “Bell is the flute of Shaytan” (Sahih Muslim & Sunan Abu Dawud).

There are many more narrations of the Messenger of Allah (Allah bless him & give peace) in prohibition of musical instruments and unlawful singing. I have merely mentioned a few as an example.

The imam of the Shafi`i school, Imam Ibn Hajr al-Haytami gathered all these Ahadith which approximately total to forty in his excellent work ‘ Kaff al-Ra’a an Muharramat al-Lahw wa al-Sama’ , and then said: “All of this is explicit and compelling textual evidence that musical instruments of all types are unlawful” (2/270).

AbuZayd

07-07-2004, 05:33 PM

Assalamu alaykum,

<<"lack of any reliable and authentic evidence?"

Yes, I said this is the opinion of some of the Ulema:

In his book, Al-Ahkam, Al-Qadi Abu Bakr Ibn Al-`Arabi says, “None of the hadiths maintaining that singing is prohibited are considered authentic (by the scholars of the Science of Hadith Methodology).” The same view is maintained by Al-Ghazali and Ibn An-Nahwi in Al-`Umdah. Ibn Tahir says, “Not even a single letter from all these Hadiths was proved to be authentic.”

Ibn Hazm says, “All the hadiths narrated in this respect were invented and falsified.”

<<"Brother, I mentioned different Ahadith about musical instruments! I don't know who you follow? The Prophet or some scholars. Read all the following mentioned ahadith as well."

There is no need for such personal insults.

<<"Greatest and widely respected Ulema? Can you please mention some? And what was their answer to the ahadith about musical instruments?"

I have done and once more read the article from Islam-online.

By the way, what did Mufti Muhammad ibn Adam mention about the daff Akhi?

Zidane

07-07-2004, 05:37 PM

Brothers, what are your views on Sidi Faraz Rabbani's comments below?
Actions of Sufis contrary to Islam are not acceptable. Maybe that's why Salfees are against 'Sufis' though they are wrong in their generalization.

"However, one should not condemn others about this because of the difference of opinion regarding this"

How can you not condemn when they are going contrary to the Ahadith and Quranic commentaries. Difference of opinion of whom?

It's about time we started telling people what they should be hearing and not what they want to hear.

To quote Sidi Faraz:
There is difference of opinion on this issue, but the position conveyed by Mufti Muhammad ibn Adam al-Kawthari is the very same as that mentioned in the relied upon works across the Sunni schools of fiqh, and held by most traditional Sunni scholars now and in the past [see, for example, the entries on Music in the Reliance of the Traveller].

Zidane

07-07-2004, 05:43 PM

Assalamu alaykum,
By the way, what did Mufti Muhammad ibn Adam mention about the daff Akhi?

I apologize if I have come across as being harsh. Please accept my apologies. I'm sorry.

Mufit Muhammad mentioned the following:
Musical instruments that are solely designed for entertainment are unlawful, with or without singing. However, to play the tambourine (daf) at weddings (and other occasions according to some fuqaha) will be permissible.

At weddings, and as mentioned in my first post, it was used for announcements. I was in India once. It was Ramadhan. Time to break the fast. I was in the masjid. They had this 'huge' drum. When it was time to break the fast, one person started hitting it. The noise was soo loud that it could be heard all across the town. It was then when I understood the purpose of the duff. At the time of the Prophet Sallallahu Alaihe Wasallam, they never had phones or whatever else. The duff was played to announce that the 'party' has started.

AbuZayd

07-07-2004, 05:48 PM

Zidane

07-07-2004, 05:49 PM

You mention:

Yes, I said this is the opinion of some of the Ulema:

In his book, Al-Ahkam, Al-Qadi Abu Bakr Ibn Al-`Arabi says, “None of the hadiths maintaining that singing is prohibited are considered authentic (by the scholars of the Science of Hadith Methodology).” The same view is maintained by Al-Ghazali and Ibn An-Nahwi in Al-`Umdah. Ibn Tahir says, “Not even a single letter from all these Hadiths was proved to be authentic.”

Ibn Hazm says, “All the hadiths narrated in this respect were invented and falsified.”

Dear Brother, that mentions about singing and not musical instruments.

http://www.sunnipath.com/resources/Questions/qa00002024.aspx

Statements of the Fuqaha

The great Hanafi jurist al-Kasani states:

“If a singer gathers people around him only to entertain them with his voice, then he will not be considered a upright person (a’dil), even though if he does not consume alcohol, as he will be considered the leader of sinners. If however, he only sings to himself in order to eradicate loneliness, then there is nothing wrong in doing so.

As far as the one who uses musical instruments is concerned, if the instruments themselves are not unlawful, such as the bamboo and tambourine, then there is nothing wrong with that and he will still be considered upright. However, if the instrument is unlawful, such as the lute and the like, then he will not be considered a upright person (to be a witness in the court. m), as these instruments can never be considered lawful” (Bada’i al-Sana’i, 6/269).

It is stated in Khulasat al-Fatawa:

“Listening to the sound of musical instruments is unlawful (haram), as the Messenger of Allah (Allah bless him & give him peace) said: “Listening to songs is a sin” (4/345).

Ibn Humam, the great Hanafi Mujtahid makes a decisive statement in his famous Fath al-Qadir:

“Unlawful (haram) singing is when the theme of the song consists of unlawful things, such as the description of a particular living person’s beauty and features, the virtues of wine that provoke wine-drinking, the details and particulars of family affairs or those songs that mock and ridicule others.

However, songs that are free from such unlawful things and they consist of descriptions of the natural things, such as flowers and streams, etc… will be permissible. Yes, if they are accompanied by musical instruments, then it will be unlawful even if the song is full of advice and wisdom, not because of what the songs consist of, rather due to the musical instruments that are played with it.

And it is stated in the al-Mugni of Ibn Qudamah (Hanbali Madhhab) that musical instruments are of two types:

1) Unlawful, Such as those that are specially designed for entertainment and singing, like the flute and mandolin, etc…

2) Lawful, like the playing of the tambourine (daff) at weddings and other happy occasions” (Ibn Humam, Fath al-Qadir, 6/36).

The same has more or less been mentioned in the other Hanafi works also, such as al-Ikhtiyar, al-Bahr al-Ra’iq, al-Fatawa al-Hindiyya and others.

Imam an-Nawawi, the great Hadith and Shafi’i scholar states:

“It is unlawful to use or listen to musical instruments, such as, those which the drinkers are known for, like the mandolin, lute, cymbals, and flute. It is permissible to play the tambourine (daf) at weddings, circumcisions and other times, even if it has bells on its sides. Beating the Kuba, a long drum with a narrow middle, is also unlawful” (Mugni al-muhtaj, 4/429, & Reliance of the traveller, 775).

There are many other statements of the Fuqaha and scholars such al-Qurtubi, and each of the four Madhhabs, but due to the length of the article, I will suffice with the above.

As for those who hold music to be lawful usually present the Hadith of Sahih al-Bukhari in which two girls were singing in the presence of the Messenger of Allah (Allah bless him & give him peace) and Sayyida A’isha (Allah be pleased with her).

However, the permissibility of music can not be justified with this Hadith. The Hadith expert, Ibn Hajr al-Asqalani has refuted this claim in length in his Fath al-Bari, 2/345).

Firstly, theses young girls were singing without any unlawful musical instruments and secondly, the content of the song was regarding war, thus perfectly lawful. Also, they were not professional singers as the words of the Hadith clearly indicate.

Some try to justify music with the Hadith in which the permissibility of playing the tambourine (daf) is mentioned.

However, as stated in the works of the Fuqaha, to play the tambourine is permissible at weddings, as it is not designed for sole entertainment and pleasure, rather for announcement, etc…
___________________________________

If that is not enough of an evidence, then what is?

AbuZayd

07-07-2004, 05:52 PM

I think the following is relevant to this thread despite it being from a Maliki source:

Question: On the day of Judgement, if we followed a valid legal opinion (under a madhab) be it minority or majority, strong or weak, and it turns out to be incorrect - will it count as sin?

No. It will not count as an act of disobedience as long as the person who issued it was an absolute mujtahid (e.g., Imam Malik or Imam Abu Hanafi) or a mujtahid within a madh-hab (e.g., al-Qarafi, Qadi `Iyad, Ibn `Abd al-Barr, Ibn al-`Arabi, Ibn Rushd al-Kabir, etc.).

The proof for this is the hadith of the Prophet (May Allah bless him and give him peace) in Sahih Bukhari:

"idha hakama l-hakimu fa j-tahada thumma asaba, falahu ajrani wa idha hakama fa j-tahada thumma akhta'a, falahu ajrun [{Bukhari, i`tisam bi l-kitab qa s-unnah, ajru l-hakimi idha j-tahada, hadith #6805}).

“When a haakim (i.e. absolute or restricted mujtahid) gives a legal ruling and is actually correct, he has two rewards. When a haakim gives a legal ruling and is actually wrong, he still gets one reward.”

The fact that the Prophet (May Allah bless him and give him peace) states that there is reward in the errant opinion of a mujtahid demonstrates that those who follow the mujtahid are forgiven and *rewarded*.

This is the meaning of the hadith: "ikhtilafu l-`ulama' rahmatun li ummati."

The meaning is: "Disagreement of the scholars of din [in this world] is [reason for] a mercy for the members of my ummah [in the next world].

Sheikh Abuqanit Hasani, Maliki scholar, Guiding Helper Foundation

Abuqanit Hasani has been studying Jurisprudence formally for over
ten years. Although this is not a very long time, those that have
in actuality studied with him in person (a rare few) agree that
he is far more qualified and understands the issues at a far greater
depth than the average gray-bearded sheikh alive today who
may claim to have been studying for thirty or forty years.

As for the texts he has studied with `Ali Filali and his other Teachers,
they are about fifty substantial Arabic texts, such as the over twenty
volume Tafsir Imam al-Qurtubi, the eight volume al-Khurashi Sharh
Mukhtasar Khalil, Tuhfah al-Hukkam, al-Qawanin al-Fiqhiyyah, the
various available shuruh of al-Murshid al-Mu`in, al-Khulasah
al-Fiqhiyyah, al-Mudawwanah al-Kubra, Muqaddimat ibn Rushd,
etc.

Additionally, he has perused many traditional and ancient Arabic
books about `aqidah, fiqh, and tasawwuf, which amount to near or
over one thousand separate works.

Also, he is a Hafiz of the Qur'an and has memorized well over ten
thousand hadith (not counting duplications). He has also memorized
thousands of lines of mutun (similar to the al-Murshid al-Mu`in).
His mastery of the Arabic language in its grammar and lexicography
is surpassed by perhaps only a few in the world alive today.

AbuZayd

07-07-2004, 05:58 PM

Dear Brother, that mentions about singing and not musical instruments.

My apologies Akhi, I quoted the wrong paragraph.

Here is the correct section:

Imam Ash-Shawkani says in his book “Nayl Al-Awtar”, “The people of Madinah and those who agreed with them from among the Zahiriyyah and the Sufis maintain that singing is permissible, even when it is accompanied by a musical instrument such as the lute or the flute. Abu Mansur Al-Bughdadi Ash-Shafi`i narrate that `Abdullah Ibn Ja`far saw nothing wrong in singing, and he, himself, used to compose the music for his own slaves who used to sing these melodies in his presence. This took place during the time of Commander of the Faithful, `Ali Ibn Abi Talib. Abu Ja`far Al-Bughdadi narrates the same after Al-Qadi Shurayh, Sa`id Ibn Al-Musaiyb, `Ata’ Ibn Abu Rabah, Az-Zuhri and Ash-Shi`bi.”

Ar-Ruwaiyani narrates on the authority of Al-Qaffal that Malik Ibn Anas maintained that singing with musical instruments is permissible. Also, Abu Mansur Al-Furani quotes Malik as maintaining that playing the flute is permissible.

Abu Al-Fadl Ibn Tahir narrates, “The people of Madinah never disputed over the permissibility of playing the lute.”

Ibn An-Nahwi narrates in his “Al-`Umdah”: “Ibn Tahir said, ‘The people of Madinah showed consensus over this (issue). Also, all the Zahiriyyah maintained the same.'”

Al-Mawardi attributes the permissibility of playing the lute to some of the Shafi`i followers and students. This has been narrated also by Abu Al-Fadl Ibn Tahir after Abu Ishaq Ash-Shirazi; and it is narrated by Al-Isnawi after Ar-Ruwaiyani and Al-Mawardi. Again, this is narrated by Al-Adfuwi after Sheikh `Izz Ad-Deen Ibn `Abd As-Salam. It is also narrated after Abu Bakr Ibn Al-`Arabi.

All these scholars consider singing that is accompanied by musical instruments permissible

Zidane

07-07-2004, 06:00 PM

That is correct, Mufti Muhammad ibn Adam states:

"However, to play the tambourine (daf) at weddings (and other occasions according to some fuqaha) will be permissible"

Regarding the post by Sidi Faraz Rabbani and in particular the quote of the great Hanafi Shaykh Ibn Abidin, the reason for your objection is that you appear to disagree with the concept of "difference of opinion"? Am I correct in saying this?

That is correct, Mufti Muhammad ibn Adam states:

"However, to play the tambourine (daf) at weddings (and other occasions according to some fuqaha) will be permissible"

In my first post, the reason is mentioned why the duff was played. For announcements. The action of Umar (R.A.) clearly proves it. So ok, in weddings it's fine if you take is as amusement and not annoucement. But I hardly think the duff which are played in the nasheeds were played at weddings.

I understand the concept of difference of opionion. But when there are 1000 people one one side and 2 people on the other, no sane person would side the 2. And when it comes to Halal and Haram, why would you not condemn the opinion of the two. Condemn as in say it's a wrong opinion.

That's the thing wrong with some sites nowadays, they play on people's wishes. People like it when you tell them there are some who hold another opinion because that is what they want when it comes to Islam. But when it comes to worldly matters, then would never accept the opionon of some or a few.

1000 doctors telling you one thing and two telling you another thing, who would you listen to? And with respect to music, it's everybody except a few.

AbuZayd

07-07-2004, 06:07 PM

Akhi read the article by Shaykh Abuqanit Hasani I have posted above.

Zidane

07-07-2004, 06:08 PM

What was the answer of those few scholars about the Ahadith clearly saying musical instruments are unlawful? Till then, I really don't care about the opinion of a few. Read Mufti Muahammad's answer on Music. He is a Mufti.

Brother, you can keep on listening to music and Insha Allah I wont. Then we will see on Judgement Day who is correct.

My final words are:

Assalamu Alaikum

And the following:

The views of the scholars (imaams) of Islam

Al-Qaasim (may Allaah have mercy on him) said: Singing is part of falsehood. Al-Hasan (may Allaah have mercy on him) said: if there is music involved in a dinner invitation (waleemah), do not accept the invitation (al-Jaami by al-Qayrawaani, p. 262-263).

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: The view of the four Imaams is that all kinds of musical instruments are haraam. It was reported in Saheeh al-Bukhaari and elsewhere that the Prophet (peace and blessings of Allaah be upon him) said that there would be among his ummah those who would allow zinaa, silk, alcohol and musical instruments, and he said that they would be transformed into monkeys and pigs… None of the followers of the imaams mentioned any dispute concerning the matter of music. (al-Majmoo’, 11/576).
Al-Albaani (may Allaah have mercy on him) said: The four madhhabs are agreed that all musical instruments are haraam. (al-Saheehah, 1/145).

Ibn al-Qayyim (may Allaah have mercy on him) said: The madhhab of Abu Haneefah is the strictest in this regard, and his comments are among the harshest. His companions clearly stated that it is haraam to listen to all musical instruments such as the flute and the drum, even tapping a stick. They stated that it is a sin which implies that a person is a faasiq (rebellious evil doer) whose testimony should be rejected. They went further than that and said that listening to music is fisq (rebellion, evildoing) and enjoying it is kufr (disbelief). This is their words. They narrated in support of that a hadeeth which could not be attributed to the Prophet (peace and blessings of Allaah be upon him). They said: he should try not to hear it if he passes by it or it is in his vicinity. Abu Yoosuf said, concerning a house from which could be heard the sound of musical instruments: Go in without their permission, because forbidding evil actions is obligatory, and if it were not allowed to enter without permission, people could not have fulfilled the obligatory duty (of enjoining what is good and forbidding what is evil). (Ighaathat al-Lahfaan, 1/425).

Imaam Maalik (may Allaah have mercy on him) was asked about playing the drum or flute, if a person happens to hear the sound and enjoy it whilst he is walking or sitting. He said: He should get up if he finds that he enjoys it, unless he is sitting down for a need or is unable to get up. If he is on the road, he should either go back or move on. (al-Jaami’ by al-Qayrawaani, 262). He (may Allaah have mercy on him) said: “The only people who do things like that, in our view, are faasiqs.” (Tafseer al-Qurtubi, 14/55).

Ibn ‘Abd al-Barr (may Allaah have mercy on him) said: Among the types of earnings which are haraam by scholarly consensus are ribaa, the fee of a prostitute, anything forbidden, bribes, payment for wailing over the dead and singing, payments to fortune-tellers and those who claim to know the unseen and astrologers, payments for playing flutes, and all kinds of gambling. (al-Kaafi).

Ibn al-Qayyim (may Allaah have mercy on him) said, explaining the view of Imaam al-Shaafa'i: His companions who know his madhhab (point of view) stated that it is haraam and denounced those who said that he permitted it. (Ighaathat al-Lahfaan, 1/425).

The author of Kifaayat al-Akhbaar, who was one of the Shaafa’is, counted musical instruments such as flutes and others, as being munkar (evil), and the one who is present (where they are being played) should denounce them. (He cannot be excused by the fact that there are bad scholars, because they are corrupting the sharee’ah, or evil faqeers – meaning the Sufis, because they call themselves fuqaraa’ or faqeers – because they are ignorant and follow anyone who makes noise; they are not guided by the light of knowledge; rather they are blown about by every wind. (Kifaayat al-Akhbaar, 2/128).

Ibn al-Qayyim (may Allaah have mercy on him) said: With regard to the view of Imaam Ahmad, his son ‘Abd-Allaah said: I asked my father about singing. He said: Singing makes hypocrisy grow in the heart; I do not like it. Then he mentioned the words of Maalik: the evildoers (faasiqs) among us do that. (Ighaathat al-Lahfaan).

Ibn Qudaamah, the researcher of the Hanbali madhhab – (may Allaah have mercy on him) said: Musical instruments are of three types which are haraam. These are the strings and all kinds of flute, and the lute, drum and rabaab (stringed instrument) and so on. Whoever persists in listening to them, his testimony should be rejected. (al-Mughni, 10/173). And he said (may Allaah have mercy on him); If a person is invited to a gathering in which there is something objectionable, such as wine and musical instruments, and he is able to denounce it, then he should attend and speak out against it, because then he will be combining two obligatory duties. If he is not able to do that, then he should not attend. (al-Kaafi, 3/118)

Al-Tabari (may Allaah have mercy on him) said: The scholars of all regions are agreed that singing is makrooh and should be prevented. Although Ibraaheem ibn Sa’d and ‘Ubayd-Allaah al-‘Anbari differed from the majority, (it should be noted that) the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Adhere to the majority.” And whoever dies differing from the majority, dies as a jaahili. (Tafseer al-Qurtubi, 14/56). In earlier generations, the word “makrooh” was used to mean haraam, then it took on the meaning of “disliked”. But this is to be understood as meaning that it is forbidden, because he [al-Tabari] said “it should be prevented”, and nothing is to be prevented except that which is haraam; and because in the two hadeeths quoted, music is denounced in the strongest terms. Al-Qurtubi (may Allaah have mercy on him) is the one who narrated this report, then he said: Abu’l-Faraj and al-Qaffaal among our companions said: the testimony of the singer and the dancer is not to be accepted. I say: if it is proven that this matter is not permissible, then accepting payment for it is not permissible either.

Shaykh al-Fawzaan (may Allaah preserve him) said: What Ibraaheem ibn Sa’d and ‘Ubayd-Allaah al-‘Anbari said about singing is not like the kind of singing that is known nowadays, for they would never have allowed this kind of singing which is the utmost in immorality and obscenity. (al-I’laam)

Ibn Taymiyah (may Allaah have mercy on him) said: It is not permissible to make musical instruments. (al-Majmoo’, 22/140). And he said: According to the majority of fuqahaa’, it is permissible to destroy musical instruments, such as the tanboor [a stringed instrument similar to a mandolin]. This is the view of Maalik and is the more famous of the two views narrated from Ahmad. (al-Majmoo’, 28/113). And he said: …Ibn al-Mundhir mentioned that the scholars were agreed that it is not permissible to pay people to sing and wail… the consensus of all the scholars whose views we have learned about is that wailing and singing are not allowed. Al-Shu’bi, al-Nakha’i and Maalik regarded that as makrooh [i.e., haraam]. Abu Thawr, al-Nu’maan – Abu Haneefah (may Allaah have mercy on him) – and Ya’qoob and Muhammad, two of the students of Abu Haneefah said: it is not permissible to pay anything for singing and wailing. This is our view. And he said: musical instruments are the wine of the soul, and what it does to the soul is worse than what intoxicating drinks do. (Majmoo’ al-Fataawa, 10/417).

Ibn Abi Shaybah (may Allaah have mercy on him) reported that a man broke a mandolin belonging to another man, and the latter took his case to Shurayh. But Shurayh did not award him any compensation – i.e., he did not make the first man pay the cost of the mandolin, because it was haraam and had no value. (al-Musannaf, 5/395).

Al-Baghawi (may Allaah have mercy on him) stated in a fatwa that it is haraam to sell all kinds of musical instruments such as mandolins, flutes, etc. Then he said: If the images are erased and the musical instruments are altered, then it is permissible to sell their parts, whether they are silver, iron, wood or whatever. (Sharh al-Sunnah, 8/28)

Taken from: http://****************/index.php?ln=eng&QR=5000

AbuZayd

07-07-2004, 06:13 PM

Wa alaykum assalaam.

Akhi, please consult each of the respective Mujtahids' works for a detailed discussion into their reasoning behind their fatawa in favour for musical instruments.

Another interesting work on the subject I have read is Imam Al-Ghazali's discussion in "The Alchemy of Happiness".......

Umar Ibn Abd al Aziz said:

"It would not please me if the Companions of Muhammad, salallah alayhi wasaalam, had not disagreed, for had they not done so, no mercy would have come down."

Sufyan Al Thawri said:

"If you see a man doing something over which there is a debate among the scholars, and which you yourself believe to be forbidden, you should not forbid him from doing it."

Imam Nawawi mentioned something similar:

"Scholars only protest against that which musters unanimous consensus: as for what does not muster unanimous consensus, then there is no permission to protest"

Yahyah bin Said said:

"The people of knowledge are a people of broadness. They continue to give fatwas that are different form each other, and no scholar reproaches another scholar for his opinion."

www.sunnipath.com

Spiritual Music with Instruments?

Answered by Sidi Faraz Rabbani

Truth be told I had left music but then re-started listening to it again, in part because of some spiritual Islamic CDs that contain musical instruments including violins, different types of drums

Walaikum assalam wa rahmatullah,

Sidi, I don't know what reasoning the CD was based on. Allah knows best.

There is difference of opinion on this issue, but the position conveyed by Mufti Muhammad ibn Adam al-Kawthari is the very same as that mentioned in the relied upon works across the Sunni schools of fiqh, and held by most traditional Sunni scholars now and in the past [see, for example, the entries on Music in the Reliance of the Traveller].

Some scholars did, in fact, allow instruments if not used for vain purposes, including in this the use of some Sufis and others of instruments for 'spiritually uplifting' purposes, as long as this was free of other impermissible matters (such as impermissible song content, female singing for non-females, free-mixing at such gatherings, etc.).

This remains a minority opinion, however, and religious precaution would indicate avoiding it, for the many reasons, explained by Mufti Muhammad ibn Adam in his answer.

At the same time, Ibn Abidin explains in his Radd al-Muhtar [6.349, Ilmiyya ed.], one should not condemn to those (like upright Sufis) who have noble intentions in their listening to such songs and are far from vain purposes (lahw), as long as nothing else impermissible is conjoined with the listening.

As such, religious caution and following sounder legal opinion (and the outward purport of the prohibitions of the Qur’an and Sunna) would indicate scrupulously avoiding music and singing with instruments besides the duff. However, one should not condemn others about this because of the difference of opinion regarding this.

And Allah knows best.

Wassalam,
Faraz Rabbani

Zidane

07-07-2004, 06:21 PM

Wa alaykum assalaam.

Umar Ibn Abd al Aziz said:

"It would not please me if the Companions of Muhammad, salallah alayhi wasaalam, had not disagreed, for had they not done so, no mercy would have come down."

Sufyan Al Thawri said:

"If you see a man doing something over which there is a debate among the scholars, and which you yourself believe to be forbidden, you should not forbid him from doing it."

Imam Nawawi mentioned something similar:

"Scholars only protest against that which musters unanimous consensus: as for what does not muster unanimous consensus, then there is no permission to protest"

Yahyah bin Said said:

"The people of knowledge are a people of broadness. They continue to give fatwas that are different form each other, and no scholar reproaches another scholar for his opinion."

Very rarely would you find that when there is a unanimous consensus, that there is no one on the other side.

When majority and most say one thing about Music, it is considered unanimous. So when a few go against all, then for sure, the majority will say it's wrong and you shouldn't follow the few.

It's just a matter of the fear of Allah. When there are clear ahadith, why would you listen to a few who are going against the majority?

Have you been reading what I have been writing and all those proofs and evidences? No wonder people are so against blind Taqleed.

AbuZayd

07-07-2004, 06:25 PM

Taken from: http://****************/index.php?ln=eng&QR=5000

SubhanAllah.

Akhi, I would not advise your quoting Islam-qa - the extremely unreliable Wahabbi / Salafi site. Interestingly your quote contradicts Mufti Muhammad ibn Adam's article - if you read it you will see why.

Zidane

07-07-2004, 06:28 PM

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: The view of the four Imaams is that all kinds of musical instruments are haraam. It was reported in Saheeh al-Bukhaari and elsewhere that the Prophet (peace and blessings of Allaah be upon him) said that there would be among his ummah those who would allow zinaa, silk, alcohol and musical instruments, and he said that they would be transformed into monkeys and pigs… None of the followers of the imaams mentioned any dispute concerning the matter of music. (al-Majmoo’, 11/576).

Islam-qa is not totally unreliable. At times, I find it to be better than all the others out there.

Zidane

07-07-2004, 06:29 PM

SubhanAllah.

Akhi, I would not advise your quoting Islam-qa - the extremely unreliable Wahabbi / Salafi site. Interestingly your quote contradicts Mufti Muhammad ibn Adam's article - if you read it you will see why.

Which quote?

AbuZayd

07-07-2004, 06:33 PM

What does your favoured Islam-qa site article say about singing?

AbuZayd

07-07-2004, 06:35 PM

Islam-qa is not totally unreliable. At times, I find it to be better than all the others out there.

This is what Shaykh G.F. Haddad had to say about this Islam-qa website:

Bismillah al-Rahman al-Rahim

************ typifies Wahhabism

************ is a Wahhabi/"Salafi" site rife with errors and should be avoided. Its texts are mostly from the late "Desert Storm" mufti - `Abd al-`Aziz bin Baz - and by another Saudi author, Muhammad Salih al- Munajjid who is on record for stating that female circumcision consists in clitoridectomy (i.e. precisely what the enemies of Islam adduce as barbarous mutilation) in "Manners of Welcoming the New Born Child in Islaam" ("By Yoosuf ibn Abdullah Al-Areefee, Translated by Aboo Talhah Daawood ibn Ronald Burbank."

These are the same translators that to this day spell the name "Nasa'i" [from Nasaa, Khurasan] as "al-Nisaa'ee" - the womanizer.)

Some examples of more errors on ************:

- The strange claim that if a hadith is not sahih but da`if then it is not mustahabb to use it. See http://www.************/index.php?ln...e&QR=6544&dgn=2 among other replies. This claim shows true ignorance of hadith science as there is consensus on the permissibility and istihbab of weak hadiths in fada'il al-a`mal or good deeds, as is the case here.

(Therefore disregard the blatant falsehood that Based on this, it is not mustahabb to recite this du’aa’ [“Allaahumma ajirni min al-naar” seven times] after Fajr and Maghrib prayers!! It IS mustahabb.)

- The usual Wahhabi hurlings of "shirk", "bid`a", and "kufr" together with obsession with condemning the celebration of the birth of the Prophet, upon him peace (Mawlid) as an innovation when the massive majority of the reliable Ulema consider it good.

Subhan Allah, how they rush to commit offenses with a vengeance! This is the Khariji plague and it survives today in the sects. A man said to Ibn `Umar, Allah be well-pleased with them: "I have a neighbor who bears witness against me that I commit shirk." He replied:

"Say: 'La Ilaha illAllah,' you will make him a liar."

Sawwar ibn Shabib al-A`raji said: I was sitting in Ibn `Umar's house when a man came and said: "O Ibn `Umar! There are groups of people bearing witness against us and attributing to us kufr and shirk." Ibn `Umar replied:

"Woe to you! Did you not say: 'La Ilaha IllAllah'?!"

Whereupon the entire household began to say La Ilaha IllAllah until the house was shaking.

Abu Sufyan said they went to see Jabir ibn `Abd Allah who lived in Makkah and resided with the Banu Fihr. A man asked him: "Did you [the Companions] use to call anyone from the People of the Qibla [i.e. Muslims], 'Mushrik'?" He replied: "I seek refuge in Allah!" The man continued: "Did you call anyone from them 'Kafir'?"

He said: "No!!"

All three reports in Ibn `Asakir, Tabyin Kadhib al-Muftari (Saqqa ed. p. 373f.).

- The usual Wahhabi cant that visiting graves to pray to their occupants or seek their help or ask them to intercede – this is a reprehensible action, and indeed it is major shirk. Signed by Bin Baz at http://www.************/index.php?ln...&QR=14631&dgn=3

Indeed, the same man made the same impudent comment about the Sahabi Bilal ibn al-Harith's visit to the grave of the Prophet, upon him peace, and request for the latter's intercession and help against a drought as mentioned in Ibn Hajar's Fath al-Bari (Istisqa').

- The claims made about Abu Mansur al-Hallaj on http://www.************/index.php?ln...&QR=21379&dgn=3

[T]he scholars were agreed that he was a kaafir and a heretic: This is untrue, several major figures considered him a Wali of Allah among the Muslims, such as al-Harawi al-Ansari, Ibn `Aqeel, Ibn Qudama, and al-Tufi, to mention only the Hanbalis!

It is established that Imam Ibn Khafif al-Shirazi visited al-Hallaj in prison in Baghdad upon his return from pilgrimage in the year 300 and described him as "a true monotheist (muwahhid) and godly knower (`alim rabbani)."

Similarly, most of the Sufis denounced him and denied that he was one of them. Among those who denounced him was al-Junayd, and he was not mentioned by Abu’l-Qaasim al-Qushayri in his book in which he mentioned many of the Sufi shaykhs. This is another lie: al-Junayd is the exception, al-Sulami, Ibn `Ata' Allah, and al-Daqqaq praise al-Hallaj, while al-Qushayri reproduces al-Hallaj's

`Aqida of several pages in its entirety in the beginning of his Risala Qushayriyya! This text is pure Sunni `Aqida and was translated and posted in full at http://www.sunnah.org/aqida/Hallaj_doctrine.htm

The false claims made by Muhammad Salih al-Munajjid - may Allah forgive him - in this matter stem from his blind taqleed of Ahmad ibn Taymiyya who said, according to the same webpage: We do not know of anyone among the imams of the Muslims who spoke well of al-Hallaaj, neither among the scholars nor among the shaykhs [...] (Majmoo’ al-Fataawa, 2/483) So he is either ignorant or dishonest but in either case he is unreliable - and usually always is, in matters concerning Sufis and tasawwuf. May Allah forgive him.

- The apology for Muhammad ibn `Abd al-Wahhab against the description of Wahhabism by D.S. Margoliouth at http://www.************/words/mohame...wahab_eng.shtml

This apology and attempted refutation is replete with lies and inaccuracies beginning with the fact that Margoliouth spoke about the Wahhabis while apologists try to restrict the discussion to Muhammad ibn `Abd al-Wahhab himself. Even so, it is clear that the latter strayed from Ahl al-Sunna (as exposed by his own brother Sulayman in his long fatwa) then his followers strayed even more. This is the rule with sects since the beginning.

Wahhabism is TA`TEEL - nullification- of the CORE of the Religion. They want all Muslims to:

(i) make less dhikr (alone and especially in group)

(ii) pray less (especially in Ramadan)

(iii) make less du`a (alone and especially in group)

(iv) invoke less blessings on the Prophet sallallahu

`alayhi waSallam

(v) remember him less, love him as "a brother",

"just a human being"

(vi) memorize Qur'an less (especially in Morocco which

has the highest per capita rate of memorizers)

(vii) discard hundreds of hadiths via nincompoop gradings

(viii) avoid qualified Shaykhs in the Deen (`Aqida, Fiqh,

Tasawwuf)

(ix) live lives and die deaths devoid of tabarruk and

tawassul

(x) think of Awliya' as unidentifiable and meaningless

(xi) hurl insults on the friends of Allah in thought and

deed beginning with the Sahaba and down to our times.

Wal-`Aqibatu lil-Muttaqin, wala `Udwan illa `alal-Zalimin.

AbuZayd

07-07-2004, 06:35 PM

Akhi I am off now, I apologise if I have offended you in any way.

Wasalamu alaykum wa rahmatullah wa barakatuhu.

Zidane

07-07-2004, 06:38 PM

What does your favoured Islam-qa site article say about singing?

Favoured? I don't think so. That was my last evidence. And you know very well what my stance is on singing without musical instruments. Issue of discussion is Musical Instruments.

After giving you tons of evidence brother I don't want to waste my time so the following is all I have to say:

You might want to pick up the Quran and read Surah25 v63.

salam

I concur with what G F Haddad wrote about the islam-qa site.

The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Adhere to the majority. And whoever dies differing from the majority, dies as a jaahili." (Tafseer al-Qurtubi, 14/56)

salman

08-07-2004, 04:22 AM

Sallamu Alaikum

Adherance to the Majority is not in rulings of Fiqh, otherwise the concept of Ikthilaf would be genuinely void. However, although i do not agree with Music and nor do i endorse it, it is only fair to note that there have been scholars - in the past and present - that have allowed it and who have based their evidence on Hadith. Take Imam Muhammad Abu Zahra for example, or Sayyid Al Nas whose book contains proofs of 180 companions who used to write poetry in praise of the Prophet with Musical instruments or Maulana Rumi and the great Sultan Al Awliya Shaikh Izz Ad Din. The great Sufi Hanafi Faqih if Damascus, Shaykh Abdul Ghani Nablusis book Idaah al Dalaalaat fi Samaa` Al Aalaat is really one the most authoritative and precise work to date on this issue in which he lists the examples of numerous Sahabas playing instruments or having it played to them. Also i should not fail to mention Imam Dhahabis Siyar Al Ulum that the MAdhab of the people of people of Medina was the allowance of Musical instruments.

The rule is: "Do not leave what the Umma concurred on keeping, do not keep what the Umma concurred on leaving, and in between one may keep or leave." The Umma did NOT deicde on prohibiting musical instruments as a whole so to say it is "Jahilliya" if one doesnot abide by a ruling that may well seem to be the majority is ignorance on ones part.

Note: I take the opinion that music is Haram.

Wallahu A'lam

Omar HH

08-07-2004, 04:48 AM

Here is a translated quote from the explanation of the Murshid by
Muhammad ibn Ahmad Mayyarah that contains these three
dispensations and also the popular opinion:

"Listening to musical instruments is a general prohibition for both
men and women. Now if each gender is prohibited from listening to
musical instruments when not with the opposite sex, then it is even
more [prohibited] when the genders are gathered together...."

"Now if [the player] has taken up musical instruments as a profession
or is constantly returning to them, there is no difference in the
Maliki school that it is unlawful.... and there is disagreement about
the person who plays musical instruments not as a profession and only
once in a while. Some Maliki scholars say that it is still unlawful while
others say it is mubah...."

"Imam Malik's view is that listening to any and all musical instruments is
unlawful except the one-sided tambourine (daff) in a wedding and the
long drum (kibar); however, there is disagreement about the long drum
[and other drums]. And likewise is treated playing them, selling them, and
buying them..."

"However, some Maliki scholars have said that it is permissible to listen
to musical instruments."

[DT: volume 1: page 451: line(s) 19: {explanation of verse(s) 295-300,
after first quoted stanza of poetry}}

Ibn `Ajibah writes in his explanation of al-Mabahith al-Asliyah:

"This issue [of musical instruments] is one of [much] disagreement
as no clear primary text has come from the Legislator - and all
affairs are mubah by default until a [clear] prohibition is found. And
[the fact of the matter is that] listening to musical instruments was
not declared unlawful until the idle [wrong-doing] folk took it up
and linked it with drinking wine and fornicating...

[It has been narrated that] a scholar (who condoned [certain] musical
instruments) in the presence of Caliph Harun Rashid said, 'I
attended a wedding feast in Madinah in which the scholars attended.
[There were so many singers at this wedding] that if the house were
to collapse, no singer would remain in Madinah. And the smallest
of the [condoning] scholars present was Imam Malik ibn Anas. So,
they sang [and a man] had a mizhar [i.e. a musical instrument (probably
a tambourine)]; so, they sang [with it] and uttered nasheeds."

[IH: volume 1: page 287: line(s) 28-29: {explanation of verse 202
of the Mabahith}]

Now in the above excerpt, other Maliki scholars could have interpreted
mizhar as applying to other than a tambourine.

-------------------------------------------------------------------------
Following Easier Positions

"And others have said - and they are a section of the Malikis
like al-Qarafi... that it is permissible for the common man
to search for and follow easier positions (rukhas) from other
madh-habs.

The reason for this is that there is no clear Divine text which
prohibits this. The person has a choice to follow what is easier
for him... This is also the way of the Prophet (May Allah bless
him and give him peace) and his actions and verbal statements
dictate the permissibility of this. The Prophet was not given
a choice between two matters, except he chose the easier one
[Tirmidhi, Bukhari]. He used to love to make things easy for
his ummah . He said that he had been sent
with a pure din which is tolerant (pardons easily) [Ahmad]. He
also said that this din is easy and no one tries it make it
hard except that it overcomes him ...

Imam al-Qarafi's also said: [B]It is permissible to follow
easier positions from other madh-habs as long as the resultant
act is not invalid in all of the schools chosen. For example,
following Imam Malik in wudu' not being broken by touching
a woman without sensual desire and also following Imam
Shafi`i in not needing to run one's hand over the washed part
(dalk)...

As for what other scholars have said (i.e. Ibn `Abd al-Barr)
that it is not permissible for the common man to follow
easier positions from other madh-habs and that this is agreed
upon by all major scholars(ijma'), it cannot be verified that
Ibn `Abd al-Barr actually said this and also it cannot be verified
that this is actually an ijma` position since Imam Ahmad ibn
Hanbal has two statements narrated from him on this matter...

`Izz ibn `Abd al-Salam said, "It is in the common man's right
that he be able to follow easier positions from the [four]
madh-habs. And whoever denies this is simply ignorant..."

[UF: volume 2: page(s) 1154-1155: {Talfiq, last section in chapter}]

Technically speaking, any easier opinion that strays from
the popular opinion is a rukhsah (as you note this is for
"keeping things orderly ")

If the opinion was issued by someone qualified in at least
qiyas or limited ijtihad within the madh-hab, then it is
permissible to follow either that opinion or the popular
opinion. The qualification for performing qiyas within the
madh-hab are:

a) Being thoroughly learned in the Arabic rulings for
all the twenty subjects in the madh-hab (basically,
the person knows the twenty subjects mentioned
in Ibn Juzayy al-Kalbi's al-Qawanin al-Fiqhiyyah
inside out)
b) Being aware of the ijma` positions within our din
(e.g., eating pork and drinking wine is unlawful
except when in dire hunger/need)
c) Knowing the reasonings and basis (`illah) behind
the rulings for which one is attempting to perform qiyas
along with knowing the other arkan (essentials)
and shurut (preconditions like 'la qiyasa fi wujudi
al-fariq') of qiyas.

Thus, since the above is not rare to find, there are many
people alive today that can perform qiyas within the Maliki
school.

References:
Entry 1131 of the Notes of Sources for the Main Text.

Once we have narrated a valid opinion, then for consistency, all associated opinions are
*also* changed (for those who follow this opinion). And this is the reason for the ruling
given in footnote 321 of the Explanatory Notes.

People who only learn fiqh in a narrow-minded way and are ignorant of the method the
popular opinion was derived (see footnote 196 of Notes of Source) from the various
narrations within the madh-hab will ruin the consistency of the madh-hab (with such
rip-and-tear dispensations) or produce rulings which are impossible (or very difficult) to
follow by the common man today - in effect making the madh-hab obsolete. We cannot go
against ijmaa` nor a strong agreed upon point within the madh-hab, but there is nothing
wrong with narrating a non-popular opinion or an opinion from outside the Maliki School
as long as we tell people what we are doing (e.g., in a Notes of Sources Book).

Advanced scholars realize this and realize that the popular opinion was made to avoid fitna
among the Malikis so that multiple people would not argue about the same issue.

The later *rulers* and government-sanctioned scholars tried to impose rules forcing people
to only follow the popular opinion, but such has no basis in either our din nor early Maliki
madh-hab.

Reference(s):
See Previously Answered Questions Learning About the Din about issues of ikhtilaf
and talfiq and rukhas.

May Allah (SWT) expose my mistakes. Ameen. [B]I do not necessarily agree with any of the above, but it comes from: Sheikh Abuqanit Hasani of http://www.guidinghelper.com

Also, to Sheikh Ramadan Bouti a well known Syrian Shafii scholar (the one who refuted Albani) has said:

Question: Listening to music (western): is it forbidden? Why? and could we say the same about Islamic music which has instruments backing ie. flute, piano, percussion.

Answer: Hearing Western music by a cassette is not forbidden.

[Reference: http://www.bouti.com/bouti_e_fatawa_c14.htm#12]

There is no more information given with that fatwa, and Bouti is a Shafii. The popular and strongest opinion in the Shafii school is that musical instruments are unlawful except for the duff as stated in the Relliance of the Traveler.

To conclude:
I am merely a layperson. I have no qualifications what so ever to give a ruling or anything. I disassociate myself from the opinions and rulings of others, which I have just posted to show the difference of opinion. If you follow these, you are following those scholars whom I have mentioned. The opposing view has been given in many posts by Zidane.

The Day of Judgement is coming, and the layman is not allowed to make rulings. So I have just simply CUT and PASTE from other websites. The only writing that is my own is a little bit before the Bouti fatwa (when I say May Allah (SWT) expose my mistakes) and all after the Bouti fatwa.

Jazakallah wa Khayun,
Astaghfirallah.

Again, let me remind you that I am just a layman and not even close to even being a student of knowledge or anything of that sort. The opinions and rulings all have references, and they are all from those sources insha'Allah.

Jazakallah wa Khayrun.
Allah (SWT) knows best![SIZE=3]

Zidane

08-07-2004, 04:50 AM

Omar HH

08-07-2004, 04:58 AM

I get what you are saying brother Salman, but when the minority are going against clear ahadith, why do people still stick to their opinions? Against the hadith, against the hadith, against the hadith, against the hadith. Why don't people get it? The prophet was ordered to destroy musical instruments! What more do people want after that?

Surah28 v55:
"To us our deeds, and to you your deeds. Peace be to you. We seek not the ignorant."

Brother, this reminds me of an article I read by Sheikh Nuh Keller:

I had a visitor one day in Jordan, for example, who, when we talked about why he hadn’t yet gone on hajj, mentioned the hadith of Anas ibn Malik that

the Messenger of Allah (Allah bless him and give him peace) said, "Whoever prays the dawn prayer (fajr) in a group and then sits and does dhikr until the sun rises, then prays two rak‘as, shall have the like of the reward of a hajj and an ‘umra." Anas said, "The Prophet (Allah bless him and give him peace) said: ‘Completely, completely, completely’" (Tirmidhi, 2.481).

My visitor had done just that this very morning, and he now believed that he had fulfilled his obligation to perform the hajj, and had no need to go to Mecca. The hadith was well authenticated (hasan). I distinguished for my visitor between having the reward of something, and lifting the obligation of Islam by actually doing it, and he saw my point.

But there is a larger lesson here, that while the Qur’an and the sunna are ma‘sum or "divinely protected from error," the understanding of them is not. And someone who derives rulings from the Qur’an and hadith without training in ijtihad or "deduction from primary texts" as my visitor did, will be responsible for it on the Day of Judgment, just as an amateur doctor who had never been to medical school would be responsible if he performed an operation and somebody died under his knife.

Why? Because Allah has explained in the Qur’an that fiqh, the detailed understanding of the divine command, requires specially trained members of the Muslim community to learn and teach it. Allah says in surat al-Tawba:

"Not all of the believers should go to fight. Of every section of them, why does not one part alone go forth, that the rest may gain understanding of the religion, and to admonish their people when they return, that perhaps they may take warning" (Qur’an 9:122)

—where the expression li yatafaqqahu fi al-din, "to gain understanding of the religion," is derived from precisely the same root (f-q-h) as the word fiqh or "jurisprudence," and is what Western students of Arabic would call a "fifth-form verb" (tafa‘‘ala), which indicates that the meaning contained in the root, understanding, is accomplished through careful, sustained effort.

This Qur’anic verse establishes that there should be a category of people who have learned the religion so as to be qualified in turn to teach it. And Allah has commanded those who do not know a ruling in Sacred Law to ask those who do, by saying in surat al-Nahl,

"Ask those who recall if you know not" (Qur’an 16:43),

in which the words "those who recall," ahl al-dhikri, indicate those with knowledge of the Qur’an and sunna, at their forefront the mujtahid Imams of this Umma. Why? Because, first of all, the Qur’an and hadith are in Arabic, and as a translator, I can assure you that it is not just any Arabic.

To understand the Qur’an and sunna, the mujtahid must have complete knowledge of the Arabic language in the same capacity as the early Arabs themselves had before the language came to be used by non-native speakers. This qualification, which almost no one in our time has, is not the main subject of my essay, but even if we did have it, what if you or I, though not trained specialists, wanted to deduce details of Islamic practice directly from the sources? After all, the Prophet (Allah bless him and give him peace) has said, in the hadith of Bukhari and Muslim: "When a judge gives judgement and strives to know a ruling (ijtahada) and is correct, he has two rewards. If he gives judgement and strives to know a ruling, but is wrong, he has one reward" (Bukhari, 9.133).

The answer is that the term ijtihad or "striving to know a ruling" in this hadith does not mean just any person’s efforts to understand and operationalize an Islamic ruling, but rather the person with sound knowledge of everything the Prophet (Allah bless him and give him peace) taught that relates to the question. Whoever makes ijtihad without this qualification is a criminal. The proof of this is the hadith that the Companion Jabir ibn ‘Abdullah said:

We went on a journey, and a stone struck one of us and opened a gash in his head. When he later had a wet-dream in his sleep, he then asked his companions, "Do you find any dispensation for me to perform dry ablution (tayammum)?" [Meaning instead of a full purificatory bath (ghusl).] They told him, "We don’t find any dispensation for you if you can use water."

So he performed the purificatory bath and his wound opened and he died. When we came to the Prophet (Allah bless him and give him peace), he was told of this and he said: "They have killed him, may Allah kill them. Why did they not ask?—for they didn’t know. The only cure for someone who does not know what to say is to ask" (Abu Dawud, 1.93).

This hadith, which was related by Abu Dawud, is well authenticated (hasan), and every Muslim who has any taqwa should reflect on it carefully, for the Prophet (Allah bless him and give him peace) indicated in it—in the strongest language possible—that to judge on a rule of Islam on the basis of insufficient knowledge is a crime. And like it is the well authenticated hadith "Whoever is given a legal opinion (fatwa) without knowledge, his sin is but upon the person who gave him the opinion" (Abu Dawud, 3.321).

- Sheikh Nuh Keller

[Reference: http://homepage.ntlworld.com/masud/ISLAM/nuh/madhhabstlk.htm]

Zidane

08-07-2004, 05:11 AM

Brother, this reminds me of an article I read by Sheikh Nuh Keller:

I had a visitor one day in Jordan, for example, who, when we talked about why he hadn’t yet gone on hajj, mentioned the hadith of Anas ibn Malik that

the Messenger of Allah (Allah bless him and give him peace) said, "Whoever prays the dawn prayer (fajr) in a group and then sits and does dhikr until the sun rises, then prays two rak‘as, shall have the like of the reward of a hajj and an ‘umra." Anas said, "The Prophet (Allah bless him and give him peace) said: ‘Completely, completely, completely’" (Tirmidhi, 2.481).

My visitor had done just that this very morning, and he now believed that he had fulfilled his obligation to perform the hajj, and had no need to go to Mecca. The hadith was well authenticated (hasan). I distinguished for my visitor between having the reward of something, and lifting the obligation of Islam by actually doing it, and he saw my point.

[Reference: http://homepage.ntlworld.com/masud/ISLAM/nuh/madhhabstlk.htm]

The silly guy did not want to go to Hajj and just wanted to pray two rakats! lol He was probably taking a minority opinion! There must be someone out there who said it's ok.

What's so hard about understanding the various ahadith about musical instruments being haram! You don't have to be a big mufti to understand why it's wrong. It's clear cut! There are no ifs and buts. All of you in favor of musical instruments have not put forward one answer of any of the ahadith which prohibit musical instruments! I have not come across one answer yet. All you ppl have done is such and such a person says it's ok and pasted tons of stuff. Well, go and find out what answers they have about the ahadith which prohibit musical instruments. The first person who started this thread should write or rather since he is in England this week, should contact the author of HALAL and HALAL in Islam and inquire from him what his answers are about the ahadith which prohibit musical instruments. I am talking about asking 'Shaykh' Qaradawi.

Salam

Omar HH

08-07-2004, 05:23 AM

The silly guy did not want to go to Hajj and just wanted to pray two rakats! lol He was probably taking a minority opinion! There must be someone out there who said it's ok.

What's so hard about understanding the various ahadith about musical instruments being haram! You don't have to be a big mufti to understand why it's wrong. It's clear cut! There are no ifs and buts. All of you in favor of musical instruments have not put forward one answer of any of the ahadith which prohibit musical instruments! I have not come across one answer yet. All you ppl have done is such and such a person says it's ok and pasted tons of stuff. Well, go and find out what answers they have about the ahadith which prohibit musical instruments. The first person who started this thread should write or rather since he is in England this week, should contact the author of HALAL and HALAL in Islam and inquire from him what his answers are about the ahadith which prohibit musical instruments. I am talking about asking 'Shaykh' Qaradawi.

Salam

My beloved Brother. I understand your sentiments. But the fact of the matter is, well I don't know about you but certainly I am not a scholar nor student of knowledge nor mufti etc.

We might look at it and say "but the hadith says straight up this, so it doesn't matter what a scholar says". Well, mujtahids use their IJTIHAD to arrive at an opinion. They take account the hadith, and hadith is a science.

Beloved Brother, may Allah (SWT) increase you in knowledge, piety, and steadfastness. The man who didn't want to goto Hajj, it was not because of the "minority opinion" it was the very opposite actually - it was that he just read the hadith and understood it incorrectly.

Omar HH

08-07-2004, 05:29 AM

Oh and actually Zidane,
Qaradawi has already done that. And its already been posted in this thread, you may have skipped over it akhi.

But here is Qaradawi's response to the hadith that prohibit it:
http://www.islamonline.net/fatwa/english/FatwaDisplay.asp?hFatwaID=40116

jazakallah wa khayrun

Zidane

08-07-2004, 05:36 AM

Omar HH

08-07-2004, 05:51 AM

The Prophet says that we have to perform five times prayers. Can someone tell me what that means? I guess we will have to go to a Mufti and ask cause it's too hard to understand. (just being sarcastic)

I guess some people have become the living examples of what the prophet mentioned in the following hadith which is from Bukhari.

Sayyiduna Abu Malik al-Ash’ari (Allah be pleased with him) reports that he heard the Messenger of Allah (Allah bless him & give him peace) say: “There will appear people in my Ummah, who will hold adultery, silk, alcohol and musical instruments to be lawful” (Sahih al-Bukhari)

Musical instruments is right next to adultery and alcohol and how truthful the Prophet Sallallahu Alaiwasalllam is! He told us about such people 1400 years ago!

Sayyiduna Abu Malik al-Ash’ari (Allah be pleased with him) reports that he heard the Messenger of Allah (Allah bless him & give him peace) say: “There will appear people in my Ummah, who will hold adultery, silk, alcohol and musical instruments to be lawful” (Sahih al-Bukhari)

All those in favor of musical instruments, I don't know how you could even go to sleep after reading the above hadith from Bukhari.

why am i even wasting my time with this?

Sayyiduna Abu Malik al-Ash’ari (Allah be pleased with him) reports that he heard the Messenger of Allah (Allah bless him & give him peace) say: “There will appear people in my Ummah, who will hold adultery, silk, alcohol and musical instruments to be lawful” (Sahih al-Bukhari)

Assalam Alaikum Akhi,
There is no need to keep dragging this argument out any further. This argument has been ongoing for centuries, and its not going to be solved by an online debate. May Allah (SWT) bless you, keep you steadfast on this faith, keep your heart firm, forgive you, and give you success in this life and the hereafter. Ameen.

We are not scholars, the scholars have been arguing this for centuries. You can't just have a fiqh debate with average laymen quoting scholars and hadiths. Thats not the way it works.

Just to be fair Qaradawi's response to that hadith is:

In supporting their view, they cite the hadith narrated by Imam Al-Bukhari on the authority of Abu Malik or Abu `Amir Al-Ash`ari (doubt from the sub-narrator) that the Prophet (peace and blessings be upon him) said, 'From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk (clothes), the drinking of alcoholic drinks and the use of musical instruments, as lawful.' Although this hadith is in Sahih Al-Bukhari, its chain of transmission is not connected to Prophet Muhammad (peace and blessings be upon him) and this invalidates its authenticity. Ibn Hazm rejects it for that very reason. Moreover, the sub-narrator, Hisham Ibn `Ammar is declared ‘weak’ by many scholars of the Science of Hadith Methodology.

Besides, this hadith does not clearly prohibit the use of musical instruments, for the phrase 'consider as lawful,' according to Ibn Al-`Arabi, has two distinct meanings:

First: Such people think all these (the things mentioned) are lawful.

Second: They exceed the proper limits that should be observed in using these instruments. If the first meaning is intended, such people would be thus disbelievers.

In fact, the hadith in hand dispraises the manners of a group of people who indulge themselves in luxuries, drinking alcohol and listening to music. Therefore, Ibn Majah narrates this hadith from Abu Malik Al-Ash`ari in the following wording: "From among my followers there will be some people who will drink wine, giving it other names while they listen to musical instruments and the singing of female singers; Allah the Almighty will make the earth swallow them and will turn them into monkeys and pigs.” (Reported by Ibn Hibban in his Sahih)

Peace be upon those who follow guidance,
May Allah (SWT) guide us to the truth.
Allah (SWT) knows best.
Ameen.

Zidane

08-07-2004, 06:36 AM

Assalam Alaikum Akhi,
Just to be fair Qaradawi's response to that hadith is:

In supporting their view, they cite the hadith narrated by Imam Al-Bukhari on the authority of Abu Malik or Abu `Amir Al-Ash`ari (doubt from the sub-narrator) that the Prophet (peace and blessings be upon him) said, 'From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk (clothes), the drinking of alcoholic drinks and the use of musical instruments, as lawful.' Although this hadith is in Sahih Al-Bukhari, its chain of transmission is not connected to Prophet Muhammad (peace and blessings be upon him) and this invalidates its authenticity. Ibn Hazm rejects it for that very reason. Moreover, the sub-narrator, Hisham Ibn `Ammar is declared ‘weak’ by many scholars of the Science of Hadith Methodology.

Besides, this hadith does not clearly prohibit the use of musical instruments, for the phrase 'consider as lawful,' according to Ibn Al-`Arabi, has two distinct meanings:

First: Such people think all these (the things mentioned) are lawful.

Second: They exceed the proper limits that should be observed in using these instruments. If the first meaning is intended, such people would be thus disbelievers.

In fact, the hadith in hand dispraises the manners of a group of people who indulge themselves in luxuries, drinking alcohol and listening to music. Therefore, Ibn Majah narrates this hadith from Abu Malik Al-Ash`ari in the following wording: "From among my followers there will be some people who will drink wine, giving it other names while they listen to musical instruments and the singing of female singers; Allah the Almighty will make the earth swallow them and will turn them into monkeys and pigs.” (Reported by Ibn Hibban in his Sahih)

Peace be upon those who follow guidance,
May Allah (SWT) guide us to the truth.
Allah (SWT) knows best.
Ameen.

The following is a response to Qardawi's WRONG misleading analysis of the Hadith of Bukhari. That is so typical Qaradawi style. PLEASE READ IT.

Here it is:
A meticulous, critical analysis of the relevant texts from the hadeeth literature reveals that contrary to the commonly held belief, there are a number of authentic narrations from the prophetic sunnah which clearly point to the INDISPUTABLE fact that music, instruments, singing to accompaniment, etc. are objects prohibited by the Islamic Shareeah. The exceptions to this general rule are specific, limited types of innocent singing or chanting without any instrumental accompaniment of the simple hand drum(duff) on certain occasions designated by the sunnah. Their details require discussion later.

Unfortunately, due to certain modern scholars blind imitation (taqleed) of a few earlier scholars, many Muslims entertain the misconception that all the hadeeths relating to music, singing, musical instruments, etc. are either weak(daeef) or forged(mowdoo). A critical analysis of the available hadeeth literature clearly reveals that this is an untenable position. In order to substantiate this claim and to dispel such false notions, it is necessary to quote a number of authentic traditions along with the translation of their meanings.

The translation of the hadeeth follows: "The Prophet(saw) said:

"There will be (at some future time) people from my Ummah (community of Muslims) who will seek to make lawful: fornication, the wearing of silk, wine-drinking and the use of musical instruments(ma'azif). Some people will stay at the side of the mountain and when their shepherd comes in the evening to ask them for his needs, they will say, 'Return to us tomorrow ‘Then Allah will destroy them during the night by causing the mountain to fall upon them, while He changes others into apes and swine. They will remain in such a state until the Day of Resurrection"

A Crictical Discussion Of The Isnaad Of The Hadeeth:

"There will be (at some future time) people from my Ummah (community of Muslims) who will seek to make lawful: fornication, the wearing of silk, wine-drinking and the use of musical instruments(ma'azif). Some people will stay at the side of the mountain and when their shepherd comes in the evening to ask them for his needs, they will say, 'Return to us tomorrow 'Then Allah will destroy them during the night by causing the mountain to fall upon them, while He changes others into apes and swine. They will remain in such a state until the Day of Resurrection."

Prior to a discussion of the meaning of the part of this hadeeth relevant to this treatise, its is necessary to refute certain unfounded criticisms of its authenticity directed at it by a few scholars of the past and present, struggling under unfortunate misconceptions.

At the beginning of the isnaad, Imam Al-Bukhaari related, "Qaala Hishaamu-bnu Ammaar. . . "("Hishaam bin Ammaar said. . . ")This statement was misconstrued by Ibn Hazm to indicate that there is a missing link between Al-Bukaari and the next narrator i.e. Hishaam, implying that the hadeeths isnaad is disconnected(munqati) and therefore not valid as proof in the prohibition of music, song, musical instruments, etc. This type of isnaad, termed muallaq, contains a missing link. However, Al-Bukaaris hadeeth, Shaykh Ibnus-Sallah, in his celebrated work, Uloomul Hadeeth, Shaykh Ibnus Sallah, in his celebrated work, Uloomul Hadeeth(his treatise on the science or methodology of hadeeth criticism and assessment). In his commentary of Saheehul Bukhaari, entitled Fathul Baari, Ibn Hajar mentioned Ibnus Salaahs meticulous refutation of Ibn Hazms statement.

Among the other great critical scholars of hadeeth, who mentioned that the Isnaad is soundly connected (mowsool) is Ibn Hajars shaykh, Al Haafidh Al-Iraaqi. He stated that the isnaad is found connected in Al Ismaaeelis work, entitled Al-Mustakhraj, which collects together other chains of narrators(or similar ones) for the same hadeeths mentioned in Al-Bukhaaris collection.

And finally, there is Ibn Hajars distinctive work, Taghleequt Taleeq, a rare and stupendous masterpiece, which brings together connected, authentic chains (asaneed) of transmitters for those traditions which appear in Al-Bukhaaris compilation in the form of the disconnected (mualliq) type of hadeeth, thereby dispelling accrued misconceptions regarding the claim of "weak" hadeeths occurring in the text(matn) of Al-Jaamis As-saheeh). After quoting other complete, authentic chains for the tradition under study, along with the sources wherein such chains of transmitters are mentioned. Ibn Hajar concludes by emphasizing(in reference to Al-Bukhaaris narration):

"This is an authentic hadeeth. It has no deficiency or defect, and there is no point of weakness for any attack to be made on it. Abu Muhammad Ibn Hazam labeled it a defective by virtue of his claim that there is a break (intiqaa) in the chain between Al-Bukhaari and Sadaqah bin Khaalid and because of the difference of opinion regarding the name of Abu Maalik. As you've seen , I have quoted nine fully connected chains of transmission (asaneed) whose narrators are thoroughly dependable. As for the difference regarding the kunyah of the companions , they are all of impeccable repute. Further more, in Ibn Hibbaans narration, the transmitter stated that he heard from both of them. . . I have in my possession yet of the chains which could be presented here, however, I would not like to prolong this subject further by mentioning them. In what we have stated there is enough proof for the sensible, thinking person. And Allah is the grantor of success".

In short, this particular narration of Al-Bukhaari is authentic and consequently constitutes a valid and binding text to be referred to in determining the ruling (hukm) regarding music.

It should be mentioned that certain modern-day writers, who blindly imitate previous scholars by quoting their views without applying the critical sciences of hadeeth research, have merely parroted the position of Ibn Hazm, and due to this, have caused many unwary persons to go astray regarding this issue. For example Yusuf Al-Qardaawi, in his popular book, entitled Al-Halaal wal Haraam fil Islam says in regard to the extant hadeeths on music: "As for what has been mentioned by way of prophetic traditions (relating to the subject of music), all of these have been assessed to have some point or another of weakness according to the fuqahaa of hadeeth and its scholars. The Qaadi Abu Bakr Ibnul-Arabi said, 'There is no authentic hadeeth and its scholars. The Qaadi Abu Bakr Ibnul-Arabi said, "There is no authentic hadeeth prohibiting singing. 'And Abu Bakr Ibnul-Arabi said, 'There is no authentic hadeeth prohibiting singing'. And Ibn Hazm said, 'Every hadeeth related (prohibiting music and singing) is false and forged." Unfortunately, the statement that "all" the narrations are weal according to" scholars of hadeeth "is a gross error on Al-Qardaawi’s part and is not the result of meticulous critical research. Rather, It is due to an uncritical, blind acceptance of the words of Ibn Hazm and Ibnul Arabi. Ibn Hazm was no doubt a virtuous , sharp -minded scholar: however, in the area of hadeeth assessment and verification(as in the case in many aspects of his school of Dhaahiri fiqh), he has certain untenable and unfounded, even some very abnormal views. The accomplished hadeeth scholar and student of Ibn Taymiyyah, Al-Haafidh Ibn Abdul-Haadi, says of Ibn Hazm that "he often errs in his critical assessment of the degrees of traditions and on the conditions of their narrators. In fact, there is unanimous consensus among the most reputable critical scholars of hadeeth regarding Ibn Hazms erroneous assignment of a ruling of daif(weakness) to Al-Bukhaaris hadeeth. Regarding the degree of this hadeeth, the views of Ibnus Salaah, Ibn Hajar Al-Asqalaani and Al-Haafidh Al-Iraaqi have already been mentioned . Among the qualified scholars who also agree with his assessment are the great scholars, Ibnul_Qayyim and Ibn Taymiyyah. Ibnul-Arabi is similar to Ibn Hazm in that he is quick to give a ruling of forgery or weakness on a hadeeth, without the necessary, detailed analysis and synthesis of all extant chains of narration relating to the subject. Had he executed such an analysis, undoubtedly he would have arrived at a sound decision decision and avoided much blame and censure.

Zidane

08-07-2004, 06:38 AM

IF YOU CARE TO FIND OUT THE TRUTH READ ALL OF THE FOLLOWING:

Having established the authenticity of the afore mentioned narration recorded in Imam Al-Bukaaris compilation, the meaning of his hadeeth and its stand as an indisputable proof of the unlawfulness of music may now be discussed.

Commentary On Al-Bukhaaris Hadeeth

The portion of Al-Bukhaaris hadeeth which is presently of concern is that segment whose text states: Its translation follows":

"There will be a people of my Ummah(nation) who will seek to make lawful: fornication , the wearing of silk, wine-drinking and the use of musical instruments. . . "

The word of consequence here is the Arabic term' maazif'. In order to discover what it implies, one must turn to Arabic dictionaries of hadeeth terms and other scholarly works. According to Lisaanul Arab maazif is the plural of mizaf or azf and indicates objects or instruments of play or leisure which are beat upon their sound. If the singular form is used (mizaf), it specifically means a type of large wooden drum use mainly by the people of Yemen. The noun 'azf' also stands for the act of playing with 'maaazif' is hand drums (duff) or other instruments which are struck upon. Al-Jowhari, the author of the ancient dictionary, As-sihaah, asserts that maazif signifies musical instruments, al-aazif indicates one who sings, and the azf of the wind is its voice. In the famous Taajul 'Aroos min Jawaahiril Qaaamoos, besides quoting the above mentioned meanings, the small hand drum (duff) or other such musical objects. And finally, in the small hand drum (duff) or other such musical objects. And finally, in the famous dictionary, An-Nihaayah fee Ghareebil Hadeeth. Ibnul Atheer mentions the meaning of maazif as it is used in various hadeeths. He comments, "By 'azf is meant playing with maazif, consisting of duff (hand drums) or other instruments which are beat upon "He also mentions the derived noun form, 'azeef, which means "sound" or voice", while 'azeeful jinn' signifies the ringing of the jinns' voices. It is said that the people of the desert imagined the shrill ringing of the winds in the desert air to be the voice of jinns.

The commentaries of the scholars of hadeeth also agree on the above quoted meanings for the term maazif mentioned in Al-Bukhaari narration. In Ibn Hajars exhaustive commentary of Saheehul Bukhaari, he adds that an earlier hadeeth scholar, named Ad-Dimyaati, says that the word 'azf is also used to describe singing(ghinaa).

Such a detailed analysis of the meaning of the term maazif, as mentioned in the most authoritative dictionaries of the Arabic language , is "interpret" it in a matter suiting their pre conceived notions or opinions. It clearly has been established that the word maazif-according to correct Arabic usage-indicates a specific number of things(a)musical instruments (b) the sounds of those musical instruments(music) and (c) singing to instrumental accompaniment.

Analysis Of The Text As A Proof Of Prohibition

An analysis of the hadeeths wording clearly indicates the unlawfulness of music. In the text it is said that people from the Prophets ummah will" seek to make lawful "that which is termed "maazif". This statement("seek to make lawful") is derived from the verb" yastahilloona", whose first part, yasta, is the conjugated addition to the root ahalla. The conjugated form is a means to seek, try, attempt. desire, etc. while the root ahalla means to make lawful. Taken together it means "to seek to make lawful". Obviously, one can only seek, desire or attempt to make lawful that which is not lawful. For if something is already lawful, it is nonsensical for one to seek to establish it. Other things which people will attempt to make lawful are named along maazif. These additional matters are definitely prohibited in Islam-namely, illegal sexual intercourse, the drinking of wine or, liquor and the wearing of silk(for males). Had maaziff not been prohibited , they never would have been associated with other prohibited objects in one and the same context.

In order to dispel the common misconception prevalent among certain Muslims that "only one hadeeth" in Al-Bukkhaari's compilation stands as proof of prohibition regarding this issue, it is necessary to mention a sample of other authentic hadeeth. The fact that the majority of traditions regarding music, instruments and singing are weak and rejected (munkar) does not negate the existence of an appreciable number whose degree is saheeh(authentic) or hasan(of good, acceptable quality).

AbuZayd

08-07-2004, 08:18 AM

Mossy

08-07-2004, 08:24 AM

You know, I've read almost all of the pieces here and I can say the following quite easily:

Music is halal.

Why? Because the basic premise is that everything is halal until shown haram. There is no juristic evidence to show that music is haram in itself (indeed, I don't know how it could be - now, listening or producing music, or actions of people pertaining to music, that's a different story).

Of course, there is the common position that when musical instruments are introduced, then listening to music containing these becomes impermissable.

But that doesn't make music haram.

Let's take something similar - speech.

Is speech haram?

When one introduces slander or backbiting to one's words, yes, it is.

Otherwise would any of you say it is haram to talk?

It may seem that I'm being a dash facetious, but we really have to be accurate when declaring something haram when it is halal (or vice versa).

There is a slight problem in this case too due to the difference in meaning of the word music in Islamic terms and English - Qu'ranic recitation falls under the definition of music in English, but not in Jurisprudence.

There is also a contextual aspect to be taken into account - the place and usage of music back in the day wasn't as it was now.. I don't tend to see that quite regrettably in most analyses..

This can be seen in the various analyses of surah al-Luqman, 6 for example.. Where the context appears to be missing, as does the import - I am quite shocked that some of them miss out the qualifier "in order to lead people away..", as well as the other interpretations of what lahwal hadith signifies, especially with reference to the general ruling on lahw.

Personally, I've never been sure how a hadith not of mutawatir status (whatever that may be) can establish a clear "haram" without a direct reference to a Qu'ranic injunction/premise. The hadith concerning the making lawful that which was not lawful, with music in association, has a number of different narrations, indicating there was some doubt about the exact words. I am therefore hesitant about using it as a primary source.

Therefore I personally, following up on the positions by the various classical scholars who permitted it (such as referenced by salman and others - I've come to my own conclusion however), hold that there is nothing wrong with musical instruments when used appropriately. Music is halal until the message/intention of the music becomes haram.

Haram is a strong word - if you believe all music is haram (in the fiqh sense), so be it. If you believe that music with instruments is haram, so be it. Just be accurate about what you consider haram and halal and remember to consider the scope of ikhtilaf before judging the positions of others, especially scholars of the past.

Goldi

08-07-2004, 03:50 PM

Saleel

08-07-2004, 03:57 PM

:salam:

Music is halal.

Bro Mossy, I was just wondering - what definition of music do you refer to in that statment? Music with or without instruments?

:jazak:

:salam:

salman

08-07-2004, 07:39 PM

Sallamu Alaikum

If minority opinions should be dumped, then no one has a right to be Shafi or Hanbali or Maliki. Everyone should simply follow the Hanafi MAdhab, since we do indeed make up 40+ percent of the Ummmah.

Bottom line - whether we like it or not - is that there is no Ijma that Music is Haram. Me, i abide by the ruling that its Haram, yet i will not blabber on and on criticising the Ulema who have allowed it under certain conditions, based on certain proofs which i do not have the capacity to understand nor to crtique. I have given you the names of the books, especially Shaikh Abdul Ghanis (which as i mentioned discusses the actions of over 100 Sahaba) and the rest is upto you.

"The Ulema are the heirs of the Prophet."

Wallahu A'lam

Zidane

09-07-2004, 01:26 AM

[QUOTE=Mossy]You know, I've read almost all of the pieces here and I can say the following quite easily:

Music is halal.

Why? Because the basic premise is that everything is halal until shown haram. There is no juristic evidence to show that music is haram in itself (indeed, I don't know how it could be - now, listening or producing music, or actions of people pertaining to music, that's a different story).

Of course, there is the common position that when musical instruments are introduced, then listening to music containing these becomes impermissable.

But that doesn't make music haram.

Let's take something similar - speech.

Is speech haram?

When one introduces slander or backbiting to one's words, yes, it is.

Otherwise would any of you say it is haram to talk?

It may seem that I'm being a dash facetious, but we really have to be accurate when declaring something haram when it is halal (or vice versa).

There is a slight problem in this case too due to the difference in meaning of the word music in Islamic terms and English - Qu'ranic recitation falls under the definition of music in English, but not in Jurisprudence.
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Brother when we say Music, straight away we understand it to be words with musical instruments. So I really don’t know why you are still confused about it. When we say music, straight away our mind goes to stuff done by the Britneys and the Jacksons. That is music. NO ONE said that there is anything wrong with stuff w/o music. Our topic of discussion is stuff WITH musical instruments.

>>>>Of course, there is the common position that when musical instruments are introduced, then listening to music containing these becomes impermissable.

That is what I have been trying to say all along. When musical instruments are introduced, then listening to these becomes impermissible.

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>>>>Personally, I've never been sure how a hadith not of mutawatir status (whatever that may be) can establish a clear "haram" without a direct reference to a Qu'ranic injunction/premise. The hadith concerning the making lawful that which was not lawful, with music in association, has a number of different narrations, indicating there was some doubt about the exact words. I am therefore hesitant about using it as a primary source.

Therefore I personally, following up on the positions by the various classical scholars who permitted it (such as referenced by salman and others - I've come to my own conclusion however), hold that there is nothing wrong with musical instruments when used appropriately. Music is halal until the message/intention of the music becomes haram.
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First of all, you don’t need a Mutawatir Hadeeth to prove something is Haram. Brother, Mufti Al-Kawthari wrote that there are 40 hadith on Music. Shaykh Nuh Kellar states in his speech on music that there are 8 hadith clearly proving that music is wrong Islamically. Guess that’s not enough for some of us. Once again, when we say music, it means with instruments.
All the four Imams prohibit music. So who are we following? That is why scholars say that stick to one Imam because we will start following our desires. Almost in every aspect of Islam we will find minority opinions which are contrary to the four imams. When we start picking and choosing, we tend to even leave the four imams. 99% of scholars are saying it’s wrong, and we pick out a limited number and say it’s ok. How distressing!
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>>Haram is a strong word - if you believe all music is haram (in the fiqh sense), so be it. If you believe that music with instruments is haram, so be it. Just be accurate about what you consider haram and halal and remember to consider the scope of ikhtilaf before judging the positions of others, especially scholars of the past.

99 % of scholars say music with instruments are Haram. The remainder have erred and have made a mistake therefore their opinion should not be adopted.

Zidane

09-07-2004, 01:31 AM

[QUOTE=Goldi]There is a distinct difference between hadith, fiqh and sunnah.

Hadith is a single account of a happening. Attached to this account are 'asbab'. Meaning, the circumstances surrounding the hadith. Context, whether it was to a specific person, weather it was abrogated etc.

Sunnah is the practice/ of the Prophet(saw). A Hadith may give evidence about a Sunnah but a hadith is not Sunnah.

Think of the following example: You are sitting on a plane and you look out a window. All you see is a wing and clouds on the left side. The other wing exists and there is sunshine on the otherside even though you do not see it. The outside world is Sunnah and your window is Hadith.

Fiqh overrides single ahadith. Fiqh is superior to a hadith. Why? Because Fiqh takes in account all posssible evidences regarding a subject and then issues a judgement. Rulings are never derived from single ahadith and rulings are not derived by laymen like ourselves.
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There are many Hadith which prohibit the usage of musical instruments. Even in the fiqh sense all four imams prohibit musical instruments. Ibn Hazm and others did not follow any imam.
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>>>>Can we please get over the childish notion that minority opinions should be dumped? I thought we were beyond this sort of thing.

We say that minority opinions are wrong therefore they should not be acted upon and therefore, dumped.
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And another thing and this is directly intended towards Zidane: Stop underlining and capitalizing things that don't need underlining and capitalizing. It's blatently obvious from the tone of voice you use in your typing that you are infuriated and everytime someone says something thats not in line with your view, you get even more infuriated. Even if you don't realize it, we can all tell just how 'calm' you are when answering. Just relax man.

Fine. I thought they needed to be underlined and capitalized for emphasis. I am not angry! :cheesygri Actually I am enjoying this discussion. Fine, I will relax.
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>>>(note: I go against a hadith everytime I don't say ameen out loud)

That’s because there are other Hadith which say you don’t have to say it out loud. And also saying it out loud or not saying it out loud, it’s just a matter of which is better. Like if you say it, fine and if you don’t, it’s still fine. It has nothing to do with Halal and Haram. Whereas, when it comes to music, there are MANY Ahadith which talk about the haramness of musical instruments. But then, we have ppl like Qaradawi who come out with absurd interpretations of the Ahadith on musical instruments. Someone of basic knowledge can refute it.

I am not angry!

Zidane

09-07-2004, 01:32 AM

:salam:

Bro Mossy, I was just wondering - what definition of music do you refer to in that statment? Music with or without instruments?

:jazak:

:salam:

I was wondering the same thing.

Zidane

09-07-2004, 01:35 AM

[QUOTE=salman]Sallamu Alaikum

>>>If minority opinions should be dumped, then no one has a right to be Shafi or Hanbali or Maliki. Everyone should simply follow the Hanafi MAdhab, since we do indeed make up 40+ percent of the Ummmah.

We say that we are right and you could be right. But when all four mazhabs are saying one thing, then obviously the minority opinions are wrong. So there is an Ijma’ on musical instruments being Haram. There are some who say that if a person has intention of getting married, then he can look at ANY part of the female’s body. That’s a nice minority opinion right? It sure has made some of you happy.
__________________________________

>>>Bottom line - whether we like it or not - is that there is no Ijma that Music is Haram. Me, i abide by the ruling that its Haram, yet i will not blabber on and on criticising the Ulema who have allowed it under certain conditions, based on certain proofs which i do not have the capacity to understand nor to crtique. I have given you the names of the books, especially Shaikh Abdul Ghanis (which as i mentioned discusses the actions of over 100 Sahaba) and the rest is upto you.

100 Sahabah? That is surprising. If you have it, can you please quote the exact words? It’s very hard to believe that, especially when all four imams prohibit musical instruments.

"The Ulema are the heirs of the Prophet."

They sure are. When 99% say one thing and 1% say something else, of course they will vehemently rebut the 1%.

Zidane

09-07-2004, 01:40 AM

*Takes out his spiritual surgical knife for the FINAL time*
Final post on this topic:

وروى أسد بن موسى عن عبد العزيز بن أبي سلمة عن محمد بن المنكدِر قال: بلغنا أن الله تعالى يقول يوم القيامة: «أين عبادي الذين كانوا ينزّهون أنفسهم وأسماعهم عن اللهو ومزامير الشيطان أَحِلّوهم رياض المسك وأخبروهم أني قد أحللت عليهم رضواني».

وروى ابن وهب عن مالك عن محمد بن المنكدر مثَله، وزاد بعد قوله: «المسك: ثم يقول للملائكة أسمعوهم حمدي وشكري وثنائي، وأخبروهم ألاّ خوف عليهم ولا هم يحزنون».

Translation of the Hadith: “Allah will say on Judgment Day, “Where are my slaves who kept themselves away from useless talk/actions and instruments of Shaytaan i.e. musical instruments? I will place them in gardens of musk and tell them that I am happy with them.

قال رسول الله صلى الله عليه وسلم: " من استمع إلى صوت غناء لم يؤذن له أن يسمع الروحانيين " فقيل: ومَن الروحانيون يا رسول الله؟ قال: " قرّاء أهل الجنة "

The prophet Sallallahu Alayhe wasallam said, “Whoever listens to music will not be permitted to listen to the Rawhaneen. So he was asked that who are the Rawhaneen? He replied, “The reciters (Qaris) of Paradise.”

Next time before you listen to music (with musical instruments), just keep in mind that in Paradise, you will be with those 1% scholars who were deprived of listening to the beautiful voices of the Qurraa. The 1% have a huge following though! How distressing! It's gonna be so shameful in Paradise when they will be sitting muted out. Oh well. The 99% of the scholars tried their best.

salman

09-07-2004, 03:09 AM

Sallamu Alaikum

Next time before you listen to music (with musical instruments), just keep in mind that in Paradise, you will be with those 1% scholars who were deprived of listening to the beautiful voices of the Qurraa. The 1% have a huge following though! How distressing! It's gonna be so shameful in Paradise when they will be sitting muted out. Oh well. The 99% of the scholars tried their best.

Ironic, They will be in PARADISE muted out? Yes may Allah make me be alongside them in PARADISE.

: )

Ibn Hazm and others did not follow any imam.

Shaikh Abdul Ghani sure did, and so did Sayyid Al Nas and Sultan Al Awliya Imam Izz Ad din etc. And so did the Maliki Fuqaha such as Qadi Abu Ishaq and Yusuf bin Yaqub who stated that the position of the Ahly al MEdina and Imam Malik was the permissibility of Musical instruments, as cited in Dhahabis Siyar and Shawkanis in Nayl al Awtar.

But then, we have ppl like Qaradawi who come out with absurd interpretations of the Ahadith on musical instruments. Someone of basic knowledge can refute it.

Since the point has come up Akhi, would mind telling us your qualifications in the field of Hadith and Fiqh etc. ? We do not have basic knowledge, our knowledge is a drop of water in an ocean. If we had basic knowledge we would be far better then we are today.

Lastly, i will say again. According to me Music is Haram, but i will not go on criticising the Ulema who allowed it. I follow what Allama Ibn Abidin said:

--- Ibn Abidin explains in his Radd al-Muhtar [6.349, Ilmiyya ed.], one should not condemn to those (like upright Sufis) who have noble intentions in their listening to such songs and are far from vain purposes (lahw), as long as nothing else impermissible is conjoined with the listening.

( http://sunnipath.com/resources/Questions/qa00002031.aspx )

eTeacher

09-07-2004, 05:12 AM

File of Shaykh Nuh Keller on Music is attached. It is 11 minutes long.

May Allah make us from those who are not muted out in Paradise :)

I think you'll have to right click and choose Save Target As and save it on your computer. I don't know why it's not streaming.

Omar HH

09-07-2004, 05:26 AM

Sunnipath also has a long detailed ruling on music:

Music and Singing: A Detailed Fatwa
Answered by Mufti Muhammad ibn Adam al-Kawthari, Leicester (UK)

Music and Singing: A detailed fatwa

In the name of Allah, Most Compassionate, Most Merciful,

The worst case scenario in the event of being inflicted with a disease is when the one involved refuses to believe that he has been inflicted with that disease. The way this phenomenon is accepted and recognised in diseases and illnesses that affect the physical body, it is also true with regards to spiritual diseases and ailments.

When a person commits a sin (may Allah save us all) believing that a sin is being committed and feels regret and remorse in the heart, then this is far better then committing the sin and believing it to be lawful (halal). In the former situation, only one sin is being committed, and it is very likely that the individual may repent out of the remorse felt in the heart. In the latter case, however, in addition to the sin being committed, there is the greater sin of trying to justify it. Normally, such an individual does not receive the guidance to repent from his sin. (May Allah save us all, Ameen).

Music and Singing?

The case with music and unlawful singing is the same. It has been decisively prohibited in Shariah, as the evidences mentioned further along will show. Yet there are individuals that are not ready to believe that it is Haram.

In the modern era, music has spread to such an extent that nobody is free from it. Individuals are confronted with situations where they are forced to listen to music. It is played nearly in all department stores and supermarkets. If you sit in a taxi, make a phone call or even walk down the street, you will not be saved from this evil. Young Muslims drive around in their cars with the music fully blasted. The increasing popularity of music, which is prevalent in our society, poses a great threat to the Muslims.

Music is a direct ploy of the Non-Muslims. One of the main causes for the decline of the Muslims is their involvement in useless entertainment. Today we see that Muslims are involved, and at the forefront perhaps, of many immoralities and evils. The spiritual power which once was the trait of a Muslim is nowhere to be seen. One of the main reasons for this is music and useless entertainment.

Harms and effects of music

We should be aware that nothing has been prohibited by the Almighty Creator except that which is harmful to the Muslims and the society as a whole. There are great harms and ill-effects of music.

Islam totally forbids adultery and also those things that lead to it. Allah Most High says:

“And do not come near to adultery, for it is a shameful deed and an evil, opening the road (to other evils)” (al-Isra, 32).

Islam does not only prohibit adultery and fornication, but also those things that may lead to it. This is the reason why the Qur’an orders Muslim men and Women to lower their gazes. It prohibits one from being alone with someone from the opposite sex (khalwa). Informal interaction with the opposite sex has also been made unlawful.

This is also one of the main reasons for the prohibition of music, as it effects one’s emotions, creates arousal, passion and excitement, and also leads to various physiological changes in the person. It is a psychological proven fact that two things are instrumental in arousing the human sexual desire, one being the voice of a female (for males) and the other music.

This is the reason why Allah Most High says:

“O wives of the prophet! You are not like other women, if you are god-fearing. So do not be soft in speech. Lest in whose heart is disease should be moved with desire.” (Surah al-Ahzab, v. 32).

Thus, Islam forbids listening to the female voice with lust and desire. The great Hanafi Jurist, Ibn Abidin (Allah have mercy on him) states:

“It is permissible for women to converse with non-Mahram men at the time of need (and visa versa, m). However, what is not permissible is that they stretch, soften and raise their voice in a melodious way” (Radd al-Muhtar, V.1, P. 406).

Similarly, it is also unlawful for women to listen to the voice of non-Mahram men with lust and desire. One of the great western thinkers said: “the voice is one of the quickest ways that make a woman fall in love with a man. This is the reason why many women adore singers”.

The Messenger of Allah (Allah bless him & give him peace) was also wary of this fact when he said to the Companion Bara ibn Malik: “O Bara! Let not the women here your voice” (Kanz al-Ummal, 7/322). The same has also been reported from the Companion Anjasha (Allah be pleased with him).

Physical Effect of Music

Experiments carried out by doctors and researchers confirm that music is such that it does not only affect the brain, but each and every organ of the body. There is a close relationship between music and bodily movements.

It is also proved that music affects one’s emotions, increases arousal in terms of alertness and excitement and also leads to various psychological changes in the person. In a psychological experiment, it was found that listening to moderate type of music increased one’s normal heart beat, whilst listening to rock music the heart beat increased even further, yet people claim that music has no effect.

In conclusion, music and the instruments used for singing are a cause for arousing the sexual desire of an individual. It could lead a person to adultery and fornication. Therefore, Islam takes the preventive measure rather than suffer the consequences. This is also one of the principles of Islamic Jurisprudence, namely ‘blocking the means’ (sadd al-dhara'i). This is based on the idea of preventing an evil before it actually materializes, and is taken from the heart of the guidance of the Qur’an and Sunnah that, “Preventing harm is given precedence even to achieving possible benefits.”

Becoming Heedless of Allah

One of the harms of music is that it distracts one from his Creator. It serves as a temporary means of pleasure and satisfaction, which makes one forget who he really is and why he was created. This is the reason why musical instruments are known in the Arabic language as ‘malaahi’ meaning instruments that prevent one from the remembrance of Allah Almighty.

Human has been created for a noble purpose. Allah Most High says:

“I have created jinn and humans only that they serve (worship) me” (Surah al-Dhariyat, 56).

Music and temporary entertainments sink the human in physical pleasures and prevent him/her from true spiritual gains. In conclusion, music has a great role to play in preventing a human from realising the purpose of creation.

Un-Islamic Values

Another harm of music is that it instills the ideologies of the Non-Muslims in the heart and mind. The messages of today’s music follow a general theme of love, fornication, drugs and freedom.

We find that the whole world is obsessed with the Kufr idea of unrestrained freedom, i.e. freedom of speech and movement, etc… This idea of freedom, “it’s my life, I’ll do what I want” is a predominant theme of music today. It is used as a means of drilling western ideologies into the hearts and minds, which are totally contrary to Islamic values and teachings.

The Difference Between Legal Wisdom and Legal Reasons

The above are just some of the harms and evil effects of music. One must remember here that these are the wisdoms for the prohibition of music and not the reason (illah). The Shariah ruling is based upon the reason, and not the wisdom. In other words if the harms for the prohibition of music is taken care of, it does not make music permissible.

An example for this is that the wisdom behind the prohibition of wine and alcohol is that it creates enmity and hatred between people and it hinders one from the remembrance of Allah. The reason, however, is that it is an intoxicating substance. Now, if one was to say that wine will be Halal for me, as I will lock myself up after drinking wine, thus no destruction will be caused. Any sane person will conclude that he is wrong, as wine is Haram whether you cause any destruction and damage to others or not. The reason being, that the cause for the prohibition of wine is that it intoxicates you, regardless of whether the wisdom is present or not.

The same is with music. If one is saved from the abovementioned harms, even then music will still remain Haram. It can not be held lawful even if one is saved from its harms. This is a well established principle in the science of Usul al-Fiqh.

Ruling on musical instruments and unlawful singing

In the light of the evidences that will be mentioned later, the following are unlawful in Shariah:

a) Musical instruments that are exclusively designed for entertainment and dancing, and create charm, pleasure and bliss on their own (even without the singing), such as the drum, violin, guitar, fiddle, flute, lute, mandolin, harmonium, piano, string, etc… are impermissible to use under any circumstance.

There is a consensus of the whole Ummah on this. Since the first century, the Companions (sahaba), their followers (tabi’een), jurists (fuqaha) and the scholars have been generally unanimous on this ruling.

b) Singing that is a cause for a sin is also unlawful with the consensus of all the scholars, such as songs that prevent one from the obligatory (fard & wajib).

c) Any singing that is accompanied by other sins, such as songs that consist of unlawful, immoral, and sexual themes, or it is sang by non-Mahram women, etc will also be unlawful. This ruling is also with the consensus of all the scholars.

Evidences

There are numerous evidences in the Qur’an and Sunnah which support this view. We will attempt to look at a few:

1) Allah Most High says:

“And there are among men, those that purchase idle tales, to mislead (men) from the path of Allah and throw ridicule. For such there will be a humiliating punishment” (Surah Luqman, V. 6).

The great Companion Abd Allah ibn Mas’ud (Allah be pleased with him) states in the explanation of the word “idle tales”:

“By Allah its meaning is music” (Sunan al-Bayhaqi, 1/223 & authenticated by al-Hakim in his Mustadrak, 2/411).

Imam Ibn Abi Shayba related with his own transmission that He (Ibn Mas’ud) said:

“I swear By Him besides whom there is no God that it refers to singing” (132/5).

The great Companion and exegete of the Qur’an, Abd Allah ibn Abbas (Allah be pleased with him) states:

“The meaning of the word is music, singing and the like” (Sunan al-Bayhaqi, 1/221& Musannaf Ibn abi Shayba, 132/5).

He also stated:

“Music and the purchase of female singers” (Musannaf Ibn Abi Shayba, 132/5).

Hasan al-Basri (Allah be pleased with him) said:

“This verse was revealed in relation to singing and musical instruments” (Tafsir ibn Kathir, 3/442)

The same explanation has also been narrated from Mujahid, Ikrima, Ibrahim Nakha’i, Mak’hul and others (Allah be pleased with them all).

The above verse of the Qur’an, along with the statements regarding its meaning is clear in the prohibition of music. It also serves as a severe warning for those who are involved in the trade of music in any way, shape or form, as Allah warned them of “Humiliating punishment”.

As for those that say, the verse refers to things that prevent one from the remembrance of Allah and not music, do not contradict the aforementioned explanation. The interpretation of the verse with “things that prevent one from the remembrance of Allah” is a more general interpretation which includes music and song, as one of the foremost things that stop you from the remembrance of Allah is music. This is the reason why the majority of the exegetes of the Qur’an have interpreted the verse with music only, or with all those acts that prevent one from the truth with music being at the forefront.

2) Allah Most High says whilst describing the attributes of the servants of the Most Compassionate (ibad al-Rahman):

“Those who witness no falsehood, and if they pass by futility, they pass by it with honourable avoidance” (Surah al-Furqan, V. 72).

Imam Abu Bakr al-Jassas relates from Sayyiduna Imam Abu Hanifah (Allah be pleased with him) that the meaning of “falsehood (zur)” is music & song, (Ahkam al-Qur’an, 3/428).

3) Allah Most High said to Shaytan:

“Lead to destruction those whom you can among them with your (seductive) voice” (Surah al-Isra, V.64).

One of the great exegete, Mujahid (Allah have mercy on him) interpreted the word “voice (sawt)” by music, singing, dancing and idle things. (Ruh al-Ma’ani, 15/111).

Imam Suyuti (Allah have mercy on him) quoted Mujahid as saying: “Voice (in this verse) is singing and flute” (al-Iklil fi istinbat al-tanzil, 1444).

Another exegete, Dahhak (Allah have mercy on him) also interpreted the word “Sawt” with flutes. (Qurtubi, al-Jami` li Ahkam al-Qur’an, 10/288).

Here also, a general interpretation can be given, as indeed some commentators of the Qur ' an have done, but this, as mentioned earlier, does not contradict the meaning given by Mujahid and Dahhak, as it is included in the more broad and general meaning.

Guidance of the Messenger of Allah
(Allah bless him & give him peace)

The are many Ahadith of the blessed Messenger of Allah (Allah bless him & give him peace) which prohibit music and the usage of musical instruments to the extent that some scholars have gathered approximately forty Ahadith, of which the chain of transmission of some is sound (sahih), some good (hasan) and some weak (da’if). We will only mention a few here:

1) Sayyiduna Abu Malik al-Ash’ari (Allah be pleased with him) reports that he heard the Messenger of Allah (Allah bless him & give him peace) say: “There will appear people in my Ummah, who will hold adultery, silk, alcohol and musical instruments to be lawful” (Sahih al-Bukhari)

2) Abu Malik al-Ash’ari (Allah be pleased with him) narrates a similar type of Hadith, but a different wording. He reports that the Messenger of Allah (Allah bless him & give him peace) said: “Soon there will be people from my Ummah who will consume alcohol, they will change its name (by regarding it permissible. m), on there heads will be instruments of music and singing. Allah will make the ground swallow them up, and turn them into monkeys and swine” (Sahih Ibn Hibban & Sunan Ibn Majah, with a sound chain of narration).

In the above two narrations, the word ma`azif is used. The scholars of the Arabic language are unanimous on the fact that it refers to musical instruments (Ibn Manzur, Lisan al-Arab, V.9, P.189).

The prohibition of musical instruments is clear in the two narrations. The first Hadith (recorded in Sahih al-Bukhari) mentions that certain people from the Ummah of the Messenger of Allah (Allah bless him & give peace) will try to justify the permissibility of using musical instruments, along with adultery, silk and alcohol, despite these things being unlawful (haram) in Shariah.

Moreover, by mentioning music with the likes of adultery and alcohol just shows how severe the sin is. The one who attempts to permit music is similar to the one who permits alcohol or adultery.

The second Hadith describes the fate of such people in that the ground will be ordered to swallow them and they will be turned into monkeys and swine (may Allah save us all). The warning is specific to those that will hold music, alcohol, silk and adultery to be permissible. It is something that should be of concern for those who try and justify any of these things.

Also, to say that music will only be unlawful if it is in combination with alcohol, adultery and silk is incorrect. If this was the case, then why is it that the exception is only for music from the four things? The same could also be said for adultery, alcohol and silk. One may then even justify that alcohol and adultery is also permissible unless if they are consumed in combination with the other things!

Thus the above two narrations of the beloved of Allah (Allah bless him & give him peace) are clear proof on the impermissibility of music and songs.

3) Imran ibn Husain (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give him peace) said: “This Ummah will experience the swallowing up of some people by the earth, metamorphosis of some into animals, and being rained upon with stones”. A man from amongst the Muslims asked: “O Messenger of Allah! When will this be?” He said: “When female singers and musical instruments appear and alcohol will (commonly) be consumed” (Recorded by Imam Tirmizi, Imam Ibn Majah in their respective Sunan collections, and the wording here is of Sunan Tirmizi).

4) Sayyiduna Ali ibn Talib (Allah be pleased with him) reports that the blessed Messenger of Allah (Allah bless him & give him peace) said: “When my Ummah begin doing fifteen things, they will be inflicted with tribulations, and (from those 15 things He said): “When female singers and musical instruments become common” (Sunan Tirmizi).

5) Na’fi reports that once Abd Allah ibn Umar (Allah be pleased with them both) heard the sound of a Sheppard’s flute. He put his fingers in his ears, turned his mule away from the road and said: “O Nafi’! Can you hear? I (Nafi’) replied with the affirmative. He carried on walking (with his fingers in his ears) until I said: “the sound has ceased” He removed his fingers from his ears, came back on to the road and said: “I saw the Messenger of Allah (Allah bless him & give him peace) doing the same when he heard the flute of the Sheppard” (Recorded by Imam Ahmad in his Musnad and Abu Dawud & Ibn Majah in their Sunans).

6) Abd Allah Ibn Umar (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give him peace) said: “Verily Allah has forbidden alcohol, gambling, drum and guitar, and every intoxicant is haram” (Musnad Ahmad & Sunan Abu Dawud).

7) Abu Umama (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give peace) said: “Allah Mighty and Majestic sent me as a guidance and mercy to believers and commanded me to do away with musical instruments, flutes, strings, crucifixes, and the affairs of the pre-Islamic period of ignorance” (Musnad Ahmad & Abu Dawud Tayalisi).

8) Abd Allah ibn Mas’ud (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give him peace) said: “Song makes hypocrisy grow in the heart as water does herbage” (Sunan al-Bayhaqi).

9) Anas (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give peace) said: “On the day of Resurrection, Allah will pour molten lead into the ears of whoever sits listening to a songstress” (Recorded by Ibn Asakir & Ibn al-Misri).

10)Abu Huraira (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give him peace) said: “Bell is the flute of Shaytan” (Sahih Muslim & Sunan Abu Dawud).

There are many more narrations of the Messenger of Allah (Allah bless him & give peace) in prohibition of musical instruments and unlawful singing. I have merely mentioned a few as an example.

The imam of the Shafi`i school, Imam Ibn Hajr al-Haytami gathered all these Ahadith which approximately total to forty in his excellent work ‘ Kaff al-Ra’a an Muharramat al-Lahw wa al-Sama’ , and then said: “All of this is explicit and compelling textual evidence that musical instruments of all types are unlawful” (2/270).

Statements of the Fuqaha

The great Hanafi jurist al-Kasani states:

“If a singer gathers people around him only to entertain them with his voice, then he will not be considered a upright person (a’dil), even though if he does not consume alcohol, as he will be considered the leader of sinners. If however, he only sings to himself in order to eradicate loneliness, then there is nothing wrong in doing so.

As far as the one who uses musical instruments is concerned, if the instruments themselves are not unlawful, such as the bamboo and tambourine, then there is nothing wrong with that and he will still be considered upright. However, if the instrument is unlawful, such as the lute and the like, then he will not be considered a upright person (to be a witness in the court. m), as these instruments can never be considered lawful” (Bada’i al-Sana’i, 6/269).

It is stated in Khulasat al-Fatawa:

“Listening to the sound of musical instruments is unlawful (haram), as the Messenger of Allah (Allah bless him & give him peace) said: “Listening to songs is a sin” (4/345).

Ibn Humam, the great Hanafi Mujtahid makes a decisive statement in his famous Fath al-Qadir:

“Unlawful (haram) singing is when the theme of the song consists of unlawful things, such as the description of a particular living person’s beauty and features, the virtues of wine that provoke wine-drinking, the details and particulars of family affairs or those songs that mock and ridicule others.

However, songs that are free from such unlawful things and they consist of descriptions of the natural things, such as flowers and streams, etc… will be permissible. Yes, if they are accompanied by musical instruments, then it will be unlawful even if the song is full of advice and wisdom, not because of what the songs consist of, rather due to the musical instruments that are played with it.

And it is stated in the al-Mugni of Ibn Qudamah (Hanbali Madhhab) that musical instruments are of two types:

1) Unlawful, Such as those that are specially designed for entertainment and singing, like the flute and mandolin, etc…

2) Lawful, like the playing of the tambourine (daff) at weddings and other happy occasions” (Ibn Humam, Fath al-Qadir, 6/36).

The same has more or less been mentioned in the other Hanafi works also, such as al-Ikhtiyar, al-Bahr al-Ra’iq, al-Fatawa al-Hindiyya and others.

Imam an-Nawawi, the great Hadith and Shafi’i scholar states:

“It is unlawful to use or listen to musical instruments, such as, those which the drinkers are known for, like the mandolin, lute, cymbals, and flute. It is permissible to play the tambourine (daf) at weddings, circumcisions and other times, even if it has bells on its sides. Beating the Kuba, a long drum with a narrow middle, is also unlawful” (Mugni al-muhtaj, 4/429, & Reliance of the traveller, 775).

There are many other statements of the Fuqaha and scholars such al-Qurtubi, and each of the four Madhhabs, but due to the length of the article, I will suffice with the above.

As for those who hold music to be lawful usually present the Hadith of Sahih al-Bukhari in which two girls were singing in the presence of the Messenger of Allah (Allah bless him & give him peace) and Sayyida A’isha (Allah be pleased with her).

However, the permissibility of music can not be justified with this Hadith. The Hadith expert, Ibn Hajr al-Asqalani has refuted this claim in length in his Fath al-Bari, 2/345).

Firstly, theses young girls were singing without any unlawful musical instruments and secondly, the content of the song was regarding war, thus perfectly lawful. Also, they were not professional singers as the words of the Hadith clearly indicate.

Some try to justify music with the Hadith in which the permissibility of playing the tambourine (daf) is mentioned.

However, as stated in the works of the Fuqaha, to play the tambourine is permissible at weddings, as it is not designed for sole entertainment and pleasure, rather for announcement, etc…

Conclusion

In the light of the above evidences from the Qur’an, sayings of our beloved Messenger of Allah (Allah bless him & give peace) and texts of the various Fuqaha, the following is the decisive ruling with regards to music:

Musical instruments that are solely designed for entertainment are unlawful, with or without singing. However, to play the tambourine (daf) at weddings (and other occasions according to some fuqaha) will be permissible.

As far as the songs are concerned, if they consist of anything that is unlawful or they prevent one from the obligatory duties, then they will be unlawful. However, if they are free from the abovementioned things (and they are not accompanied by instruments), then it will be permissible to sing them.

And Allah Knows best

Muhammad ibn Adam al-Kawthari, UK

“© Author, 2002-2004. Except for fair usage, no part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of the Copyright owner. Fair usage is defined as sharing printed or electronic copy with others through email or keeping for own record. For information, contact info@sunnipath.com”

Goldi

09-07-2004, 05:31 AM

Jazakallah to both you and eTeacher. That should leave no doubts in anyone's minds as to what we should do and think.

'Fatwa shopping is dishonesty. Those who do it are dishonest.' -Shaykh Nuh Keller

salman

09-07-2004, 06:31 AM

Sallamu Alaikum

Spiritual Music with Instruments?

Answered by Sidi Faraz Rabbani

Truth be told I had left music but then re-started listening to it again, in part because of some spiritual Islamic CDs that contain musical instruments including violins, different types of drums

Walaikum assalam wa rahmatullah,

Sidi, I don't know what reasoning the CD was based on. Allah knows best. There is difference of opinion on this issue, but the position conveyed by Mufti Muhammad ibn Adam al-Kawthari is the very same as that mentioned in the relied upon works across the Sunni schools of fiqh, and held by most traditional Sunni scholars now and in the past [see, for example, the entries on Music in the Reliance of the Traveller].

Some scholars did, in fact, allow instruments if not used for vain purposes, including in this the use of some Sufis and others of instruments for 'spiritually uplifting' purposes, as long as this was free of other impermissible matters (such as impermissible song content, female singing for non-females, free-mixing at such gatherings, etc.).

This remains a minority opinion, however, and religious precaution would indicate avoiding it, for the many reasons, explained by Mufti Muhammad ibn Adam in his answer.

At the same time, Ibn Abidin explains in his Radd al-Muhtar [6.349, Ilmiyya ed.], one should not condemn to those (like upright Sufis) who have noble intentions in their listening to such songs and are far from vain purposes (lahw), as long as nothing else impermissible is conjoined with the listening.

As such, religious caution and following sounder legal opinion (and the outward purport of the prohibitions of the Qur’an and Sunna) would indicate scrupulously avoiding music and singing with instruments besides the duff. However, one should not condemn others about this because of the difference of opinion regarding this.

And Allah knows best.

Wassalam,
Faraz Rabbani

قال ابن عابدين في ردّ المحتار: (6/349)

أقول : وهذا يفيد أن آلة اللهو ليست محرمة لعينها بل لقصد اللهو منها إما من سامعها أو من المشتغل بها وبه تشعر الإضافة ألا ترى أن ضرب تلك الآلة بعينها حل تارة وحرم أخرى باختلاف النية بسماعها و الأمور بمقاصدها وفيه دليل لساداتنا الصوفية الذين يقصدون أمورا هم أعلم بها فلا يبادر المعترض بالإنكار كي لا يحرم بركتهم فإنهم السادة الأخيار أمدنا الله تعالى بإمداداتهم وأعاد علينا من صالح دعواتهم وبركاتهم

http://sunnipath.com/resources/Questions/qa00002031.aspx

That should answer it. Jazakallah to Eteacher for the speech : )

Garden

09-07-2004, 07:14 PM

Ditto to bro salman and Abu Zayd’s comments. Correct me if I’m wrong but the fatwa by Mufti Adam says very little about the uses of music for “spiritual” purposes (ie the ones that bro salman mentioned.) So according to his opinion, a documentary like Muhammad Legacy of a Prophet (which uses modern day Mevlevi violin music for embellishing and emphasizing the narrated content) is not permissible? I dunno, but for a western audience, perhaps it is wiser to take the weaker opinion in certain situations. Btw, here is another quote from Sh. Hamza Yusuf on a BBC radio programme.

“The debate in Islam about music stems from the power of music over human souls. It's related to what was known in platonic thought as the ethos theory, and that was that music actually did have a profound effect on the human soul and also the association with music with intoxicants, which is still very much part of our modern society. In the early stages of the debate there were clear distinctions between sacred and profane sounds. Do they open our souls to higher states or do they close them to those higher states and open them to lower states? This is really at the crux of the issue.”

salman

10-07-2004, 03:19 AM

Sallamu Alaikum

Akhi garden, note that i didnt say that Music was halal. What i have stated is that we should still respect the opinion of other Ulema, whether a minority or not.

Garden

10-07-2004, 08:12 PM

Sallamu Alaikum

Akhi garden, note that i didnt say that Music was halal. What i have stated is that we should still respect the opinion of other Ulema, whether a minority or not.

Wa ‘alaikum as-salam,

My apologies if I put words into your mouth. I respect your tolerance is what I was trying to say.

And also I want to make it clear that I’m not trying to make the case that Sh. Hamza and Sh. Abdal Hakim have explicitly stated their approval of certain types of music, rather that they have just given some interesting facts as food for thought. So in another thread I quoted some statements that demonstrated that instrumental music was a genuinely islamic art form which transformed the soul in healthy ways. I know that these Shuyukh themselves do not employ instruments, rather Sh. Abdal Hakim has some really beautiful nasheeds using just his voice. Anyhow, I just want to make sure that is clear.

Wassalam.

Omar HH

10-07-2004, 10:41 PM

Regardless of what your stance is on music, Muslims have contributed alot ot musical theory throughout the centuries.

"Muslim Musical Achievement

Arabs always cherished and respected good language skills, making it one of man's prerogatives of perfection and qualities. This high esteem for man's culture was the driving force behind their striving to achieve a good quality of speech (Fasaha) and chivalry (Furussiya). Consequently, the elaboration of a complex behavioural order based on sophisticated system of manners was paralleled with a considerable development of arts and literature. Before Islam (Jahiliya), poetry (Mu'allaqat) and music had long been Arab traditions. In addition to the pursuit of chivalry, Arabs of pre-Islam spent their free time listening either to poetry or music. These two were interconnected; the poetry composition could not be successful if it did not follow a musical pattern in its verses while the music mode (nagham) or song (ghina') is dependent on the type and form of poetry. Therefore, musical rhythm pervaded poetry adding a new dimension extending beyond Fasaha. Historical records, especially "Kitab al-Aghani" (10th century) of Al-Isfahani (897-967), showed the presence, during early years of the Muslim Caliphate, of a number of musicians including Sa'ib Khathir (d.683), Tuwais (d.c.710), Ibn Mijjah (d.c.705-714). The spread of Islam over Arabia, Persia, Turkey and India, regions known to have possessed music traditions, brought this art into the Muslim Caliphate in its early days, reaching its apogee under the Abbassids. Muslims also translated a number of Greek musical treatises, especially under the Caliph Al-Ma'mun, as part of Bait Al-Hikma project of acquiring knowledge. The translation work included treatise of Aristoxenos, Aristotle (384-322 A.C.), Euclid, Ptolemy (90-128), and Nikomachos of Gerasa (Jordan, fl.c.100 A.C.). This inherited musical knowledge was refined and adapted to Islam's rules, as much of it was essentially secular or incorporated pagan practices. Under the Abbasids, the courts of Caliphs sponsored regular poets; most of the Caliphs were themselves poets and men of literature. It was under their rule that music gained greater respect due to the works of the famous Ishaq Al-Mausili (767-850) who revived the Arabian theory.

During the early times of Islam, music was considered a branch of philosophy and mathematics. In addition to his philosophical and mathematical brilliance, Al-Kindí (800-877) was the first great theoretician of music. He suggested a detailed fretting for the 'ud, and discussed the cosmological connotations of music. In using the alphabetical annotation for one eighth he surpassed the achievement of the Greek musicians. Al-Kindí was also the first to realise the therapeutic value of music. It was revealed that he tried to cure a quadriplegic boy with musical therapy. He left fifteen treatises, but only five survived on music, in one of which the word music "musiqí" was used for the first time, in a book title.

Al-Kindi's precedent was followed by his successors who dealt with music as a branch of mathematics, or a philosophical discipline. Al-Farabí (870-950) was the next prominent scholar in the chronology. His life at the court of Saif al-Dawla Al- Hamdaní of Aleppo, also known for his love for poetry and music, gave him an opportunity to develop both his musical skills and theory. His definition of the power of music shows his deep understanding:

"the man and the animal, under the impulsion of their instincts, emit sounds that express their emotions, as they can be the one of joy or fear. The human voice expresses greater variety - sadness, tenderness, rage -. These sounds, in the diversity of its notes, cause in the person that listens to them, such shades of feelings or passions, raising to him, controlling to him or tranquillising to him".

It is thought that when Al-Farabí played the 'ud he would make his audience burst into laughter or tears, or fall asleep depending on the mood of his tune. These same sources suggest that he was the inventor of two instruments; the rabab and qanun. Al-Farabi also wrote five books on music, one of which, Kitabu al-Musiqa to al-Kabir "the Great Book of Music", is his master ouevre on the theory of music in Islam. In this work, he presented various systems of pitch, including one diatonic tuning to which certain microtones, or "neutral" intervals, were added. The influence of Al-Farabi continued to be felt up to the sixteenth century. Kitab al-Musiqi of Al-Farabi was translated by Ibn Aqnin (1160-1226) into Hebrew, while the Latin translation was made under the titles De Scientiis and the De Ortu Scientiarum.

In addition to these great theorists of music one cannot ignore the works of Ibn Sina (Avicena) whose works, especially al-Shifá ("the treatment") and al-Najat ("the Salvation"), contained lengthy chapters on music. He treated the Greek theory of music and provided detailed description of instruments (used then). Ikhwan Al-Safaa' (the brothers of Purity), with their sufi and mystical approach, took music into new dimension. Music became a means of contemplation helping both body and soul to invoke the remembrance and worship of Allah (God). This view is highly advocated and developed by Abu Hamid Al-Ghazali (Algacel; 1058-1111) who argued for the power of music (and dance?) in intensifying the religious feeling and reaching the mystical experience. He distinguished between the sensual perception of music and the spiritual one. His thesis was:

"it is not possible to enter the human heart without passing by the antechamber of the ears. The musical, measured subjects, emphasise what there is in the heart and reveal their beauties and defects".

Al-Ghazali devoted large sections of his books; Ihiá ' Ulum Al-Din (The revival of religious sciences) and, Kitab adab al-samá ua al-uae'dh , to the good use of music and songs in the spiritual life. In the former work, made at the beginning of twelfth century, he considers music to be a means for reaching the mystical union with God. These meanings were further developed by the famous Djalal Uddin Al-Rumi (1207-1273) and those who came after him. One must also mention Safiuddin al- Armawi (1216-1297) who based the intervals of the melodic modes used at his time upon a detailed systematic scale that incorporated small subdivisions within the Pythagorian scale. This consists of using the first ten letters of the Arabic alphabet to denote the positions of fingers on the strings. To denote the scale of sound level he added the tenth letter to the above letters.

Although Framer short-listed a total of 28 major scholars who wrote about music, but their real number exceeded this figure. This rich production resulted in widespread popularity of music described by Ribera as follows:

"... the pleasure of music had been diffused to such point that it was impossible in any Andalusian city to find a quiet district, street or a corner in which a person could get rid of the omnipresent sounds of musical instruments and songs".

Conclusions

It appears that Muslims (of the Middle Ages), especially scholars, perceived their role in this world to consist essentially of serving Allah alone and assisting their human brothers to overcome the obstacles and difficulties facing them. As servants of God, they bore the task of making life easier, more comfortable and enjoyable to others but within the guidance, the Halal way, prescribed to them in their covenant. Thus, it is not surprising to find this dedication extends to music, a subject the lawfulness of which has been and is still being debated. Once more we find Muslims developing another art theme, raising it from the primitive ground of classicism to the high skies of the Renaissance. This paper has outlined the tremendous contribution of Muslims to the theory, notation and measurement of music. Above all, music was subjected, for the first time, to scientific rules explaining and measuring various tunes. These achievements revolutionised the way music was perceived, played and enjoyed in a time when the world, and Europe in particular, had hardly any knowledge or experience of this noble art. The strong evidence presented above has established, beyond doubt, that Muslims can rightfully claim to be the architects of this art. Europe, and the whole world, owes much of its musical culture to the Muslims. "

The Muslim influence on musical theory is strongly denied by Western scholars. Even those who accept the Muslims playing some role, reject their deep involvement with the theory, limiting it to instruments only. The first to suggest the contribution of Muslim scholars and artists to musical theory was a French scholar named Laborde. In his book "Essai sur la Musique ancienne et moderne" (1780), pp.8-9, p.22, he attributed the alphabetic notation of musical notes to Muslims. The notation, which consists of the syllables (known as solmisation); do, re, mi, fa, sol, la and si, is widely known as Latin, borrowed from the syllables of the Hymn of St. John. The Italian musician, Guido of Arezzo (c.995-1050) is the one who is credited with its invention in 1026. A recent British Channel 4 programme on the history of music claimed that Guido was the inventor of such a system, failing to refer to any Muslim involvement[1]. However Villoteau, (d.1839)[2] took the position of Laborde, admitting the Muslim influence on the theory of music. From comparing Guido's music scale with that of the Muslims, he found striking resemblances which led him to believe that the former had adopted his theory from the Muslims. He commented[3]: "according to all appearances it is this latter which served as the model for that of Guido of Arezzo".

Farmer in his monograph provided detailed analysis and critics of such views credibly demonstrating the Muslim origin of the use and invention of the notes. The phonetic similarity with the Arabic alphabet is striking:

Arabic Alphabet

Musical notes

Mi

mi

Fa

fa

Sad

sol

La

la

Sin

si

Dal

Do

Ra

re

The Muslims used notation as early as the ninth century at the time of Al-Ma'mun (d.833) and Ishaq Al-Mausili (d.850). We find it in the works of Al-Kindi (d.874), Yahia Ibn Ali Ibn Yahia (d.912), Al-Farabi (870-950), Ibn Sina (d.1037), Al-Hussain ibn Zaila (d.1048) and many others. We find Dominucus Gundissalinus (d.1151) used Arabic texts for his musical definitions. The Count Souabe Hermanus of Reichenau was particularly interested in the works of Al-Kindi and his musical theory and system of notation. The musical works of both Avicenna and Averoes were also influential on European music (as were their works in medicine) particularly in Provence[4] and Montpellier[5]. The works of Al-Farabi were influential on European musical theorists as recent as the eighteenth century, teaching le rapport 5/4 (major tierce) and 6/5 (minor tierce)[6].

But how did Guido know about Muslim work?

Soriano[7] revealed that Guido had studied in Catalogna. Hunke[8] established that these Arabic syllables were found in an eleventh century Latin treatise produced in Monte Cassino, a place which had been occupied by the Muslims a number of times, and was the retiring place of Constantine Africanus, the great Tunisian scholar who migrated from Tunis to Salerno and then to Monte Cassino. The role of Christian scholars who spent some time studying in the land of Islam is also an important factor. It is widely known that music was taught in Andalusian colleges. Ibn Farnes (d.888) was the first to introduce it as an integral part of the department of the quadrivium. Zariyab (789-857) was also renowned for his teaching of music in Spain as well as for his establishment of the first conservatory in the world. Evidence shows the re at least one scholar who, acquiring a vast knowledge of musical art forms from the Muslims, taught in European circles. Gerbert of Aurillac (later Pope Sylvester II) (d.1003), known for playing a very important part in the renewal of scientific thought in Europe, was also influential in disseminating Muslim musical knowledge, including their musical theory, in Europe. He studied in Andalusia and was nicknamed the Musician[9]. Gerbert also taught the quadrivium which consisted of the four subjects in the upper division of the seven liberal arts: arithmetic, astronomy, geometry, and music. Gerbert taught Arabic numerals; evidence of this is found in "Cita et vera divisio monochordi in diatonico genere", a work of Bernelius (c 990), his former pupil, which contained the Arabic numerals[10]. This teaching was soon spread abroad by Gerbert's pupils Bernelius, Adalboldus (d.1027) and Fulbertus (d.1028). These numerals are also found in Pseudo-Odo of Cluny (d.942) in a tract entitled "Regulae Domni Oddonis super abacum". Odo of Cluny, in discussing the eight tones, referred to Arabic and Jewish names including buq, re, schembs and so on[11]. Meanwhile, Fulbertus is known to have taught in Chartres. Musical knowledge must have taken similar courses.

The contribution of translators and their translations were influential, particularly since the twelfth century. We find Muslim musical ideas, like the rest of subjects, appearing in many works. Ideas such as those of Al-Farabi (Alpharabius) and Ibn Sina (Avicenna) were translated into Latin and borrowed by Vincent de Beauvais (d.1264), Pseudo Aristotle (c.1270), Roger Bacon (d.1280), Walter Odington (c.1280), Jerome of Maravia (13th century) .

Latin translations of Ihsa' Al-Ulum of Al-Farabi was influential in Latin compilations and treatises. In the mid ninth century Aurelian of Rome, who is considered to be the first musical theorist with Remi of Auxerre, mentioned a new musical theory of eight tones, although he claimed to have obtained it from Greek sources. Pseudo Hucbald, Pseudo Bernelinus and Notker Labeo (1022) all used phonetic (alphabetic) notation, a method used first by the Muslims, especially Al-Kindi (d.874). Hermann Contract (d.1054) was deeply influenced by Muslim learning. He is credited with a number of scientific works including "De mensura astolabii" and two other treatises on music[12]. In 1242 when the Christians took the Andalusian town of Murcia, a Muslim scholar Muhammed Ibn Ahmed al-Raquti, famous for his mathematical and musical writings was retained by the Christian King to teach in his schools[13].

[1] Broadcasted Monday, May 12th between 9:30-10:30, Channel 4.

[2] Villoteau, (Description des instruments de musique des orientaux'. P.858-9.).

[3] ibid., pp.858-9.

[4] There was a Provencal translation of surgery written by Al-Zahrawi ('Abd al-Qasim) written long before any Latin treatise.

[5] The famous Latin Arabic school of Medicine of Montpellier was founded by the Muslims teaching principally medicine of Avicenna. Since 1180 it was substituted by Averros medicine.

[6] Guettat, M. (1980), ‘La Musique classique du Maghreb’, Sindbad, Paris.

[7] Soriano Fuertes Hitoire de la musica Espanola', vol.1, p.152

[8] Hunke, S. (1969), 'Shams al-'Arab Tasta'a 'ala Al-Gharb', 2nd edition, Commercial Office publishing, Beirut.

[9] Ibid., p. 182.

[10] Ibid., p.185.

[11] Ibid., p.31

[12] "De musica lib.1" and "De monochordo lib.1."

[13] Casiri Miguel (1710—1791), ‘Bibliotheca Arabico-Hispana Escurialensis’, 2 vols., Madrid, 1760-1770, vol.2, pp.81-82 see Farmer, H.G. (1970) `Historical facts for the Arabian Musical Influence', Georg Olms Varlag, Hildesheim, New York, note 20, p.38.

by: FSTC. Limited, Wed 21 April, 2004

Muslimheritage.com

Omar HH

11-07-2004, 03:29 AM

For pro-Music arguments, other than Qaradawi's and other scholars please see:

Lois Lamya al-Faruqi, "The Shariah on Music and Musicians," published in Islamic Thought and Culture: Papers Presented to the Islamic Studies Group of the American Academic of Religion, edited by Ismail R. al-Faruqi (Herndon, Virginia: International Institute of Islamic Thought, 1982).

Strive4Allah

11-07-2004, 01:17 PM

The salaf not the salafis right they used to listen to Sima' Though it doesnt make it jaiz. Also to remember those were the khairul quroon. It only says bout Duff in hadeeth that when the prophet heard it he didnt do nakeer. and that was becoz there was a wedding like fromt hat hadeeth ppl do istidlal that listening to nasheeds with instrumens and that is jaiz,it is totally wrong. Its like tahreef fil hadeeth.
The hadeeth Al halalu bayyinun wal haramu bayyinun wa bainahuma....? Any1? Cant remeber it but nowadays ulama say its best to stay away from it. I know some muftis say its jaiz to listen to nasheeds with that sorta stuff but we have to look at whose giving the fatwa. how high they r in taqwa. Taqwa has its stages. I do not mean judge ppl but from what is zahir. And alah knws best

Strive4Allah

11-07-2004, 01:19 PM

ofcourse we have to respect others opinions But at the end of the day it remains a fact that these r not jaiz bcz there r no qawi ahadeeth to it. Allahu aalam

Strive4Allah

11-07-2004, 01:21 PM

what has the prophet said bout music.. it breeds hypocrisy in the heart.
Also ijma/

AbuZayd

12-07-2004, 08:15 AM

Assalamu alaykum,

Thanks for that article from muslimheritage.com which by the way looks an excellent site.

Wasalam.

Mossy

15-07-2004, 12:24 PM

Ahh.. Nothing like a good copy and paste.

eTeacher

15-07-2004, 02:20 PM

Ahh.. Nothing like a good copy and paste.
lol....we have to lock this thread...otherwise it will never stop....and if people wanna put up a huge copy and paste, please put up a link.

Saleel

15-07-2004, 02:37 PM

:salam:

I think this topic has now worn thin, so :insh: it's being closed now.

The audio by Shaykh Nuh Ha Mim Keller can be heard here (http://www.sunniforum.com/forum/showpost.php?p=3192&postcount=58).

:salam:

Ansari

20-08-2004, 10:58 AM

As-salaam alaikom

I would like to know how Imam Ghazzali look at the use of musical instruments.

In his Ihya Ulum-id-din (translated by maulana fazlul karim vol 2 page 183) he says that music or sama (what is that actually?) is allowed.

He says that instruments connected with songs of drunkards and unlawful actions are not allowed. But then again, he sais that daff, flute and other musical instruments are allowed.

This is just a translation. Maybe there is a fault in it (i doubt it), but is there anyone here who can conform this by checking the arabic?

wa salam

faqir

20-08-2004, 04:33 PM

Asalamu alaykum Akhi,

I don't think it is a mis-translation.

See also:

http://www.sunniforum.com/forum/showthread.php?t=316&highlight=music

talib al-habib

09-09-2004, 03:39 PM

salaams

the best english-language translation of the Ihya is currently being compiled and released in serial form by Abd al-Hakim Murad. One of the books completed is On Music and Singing, so you can probably check that out. Imam Ghazzali was Shafi`i, and though the Ihya is one of the best books ever written, and unparalleled in its synthesis of the inner and outer dimensions of islam, it is not taken as a mu`tamad reference for fatwa in the Shafi`i madhab.

Having said that, his view that some musical instruments are permissible (with several conditions) is a valid minority opinion in both the Hanafi and Shafi`i schools. One does, therefore, find scholars and Sufis ascribing to these views and permitting instrumentation in their gatherings (again I stress, with conditions). Similar statements were made by Shah Abd al-Haq Muhaddith Dehlawi in his Madarij an-Nubuwwat, who was a great saint and scholar through whom the hadith asanid of most Indian scholars runs.

was salam

salman

11-09-2004, 01:16 AM

Salamu Alaikum

I was able to contact one of the Murids of Shaikh Nuh who is a very good friend of mine. He states that what Imam Ghazali allows is Sama'a and this does not necessarily include Music. On the contrary, Shaikh gibril Haddad states that Imam Ghazali and the Majority of the Shafi scholars forbade the use of Musical Instruments. For this he quoted none other then the Ihya. Further, quoting the Ihya, Shaikh Gibril stated that Imam Ghazali even allowed the entrance of a person into a house without permission for the purpose of braking Musical instruments (if they were being played in the house).

My friend, who i cited above, stated that Shaikh Nuh covers this topic in his Ihya classes.

Wallahu A'lam

faqir

11-09-2004, 12:35 PM

Hmmm........ the translation I've got is pretty clear

Zahra

13-09-2004, 08:16 PM

Assalamu Alaikum.
On the top of music..I know that music is haraam but does anyone know of any references in the Quran or hadith where it states this, need to prove my point to somone!
Also someone I was speaking to today was saying that the duff is only permitted because the duff was around during the time of the Prophet sallallahu alaihe wasalam and that string instruments etc came into use after the time of the Prophet saw so how can one justify them being haraam?? :confused: I basically need some valid references to prove my point, jazakallah khair :)
Walaikum Asalam,
Zahra

salman

13-09-2004, 09:23 PM

salamu Alaikum

Sis Zahra, Mufti Muhammad ibn Adam sums it up nicely here:

http://sunnipath.com/resources/Questions/qa00002024.aspx

Mossy

13-09-2004, 09:25 PM

salman

13-09-2004, 10:09 PM

Music is as haram as speech imo..

http://www.sunniforum.com/forum/showthread.php?t=316 may be of use - I'd say you'll find more joy using hadith than Qu'ran in this particular discussion.. Also have an open mind as to the ikhtilaaf (differnece of opinion) that is present within sections of this particular dooda.. And be careful of blanket statements :cheesygri

The opinion that Music such as the flute and other stringed instruments are Halal is a minority opinion that is not correct according to the Majority of the Ulema, Shafi aswell as Hanafi.

As for Shaikh Yusuf Qardawis analysis, then he is a person whose methodology differes greatly from us and who has been criticised for many things by the Ulema. His opinion hold no weight when put side by side by the likes of Ibn Abidin or Imam Nawawis, Ghazalis or Imam Ibn Hajar (see Umdat As salik for the views of Nawawi, Ghazali and Ibn Hajar).

Wallahu A'lam

Mossy

14-09-2004, 01:01 PM

Hmm? I didn't mention any of them, I have my own take on things :) As I said, certain sections..

Sallamu Alaikum

Adherance to the Majority is not in rulings of Fiqh, otherwise the concept of Ikthilaf would be genuinely void. However, although i do not agree with Music and nor do i endorse it, it is only fair to note that there have been scholars - in the past and present - that have allowed it and who have based their evidence on Hadith. Take Imam Muhammad Abu Zahra for example, or Sayyid Al Nas whose book contains proofs of 180 companions who used to write poetry in praise of the Prophet with Musical instruments or Maulana Rumi and the great Sultan Al Awliya Shaikh Izz Ad Din. The great Sufi Hanafi Faqih if Damascus, Shaykh Abdul Ghani Nablusis book Idaah al Dalaalaat fi Samaa` Al Aalaat is really one the most authoritative and precise work to date on this issue in which he lists the examples of numerous Sahabas playing instruments or having it played to them. Also i should not fail to mention Imam Dhahabis Siyar Al Ulum that the MAdhab of the people of people of Medina was the allowance of Musical instruments.

The rule is: "Do not leave what the Umma concurred on keeping, do not keep what the Umma concurred on leaving, and in between one may keep or leave." The Umma did NOT deicde on prohibiting musical instruments as a whole so to say it is "Jahilliya" if one doesnot abide by a ruling that may well seem to be the majority is ignorance on ones part.

Note: I take the opinion that music is Haram.

Wallahu A'lam

I like that.

The majority opinion is not that music is haram in itself and I will disagree quite politely with anyone who indicates it is. As you have said, certain types are considered thus - note the warning in my previous post ;)

Live for Islam

14-09-2004, 01:18 PM

The majority opinion is not that music is haram in itself

Hmm..interesting. So, going by what you're saying, if the majority of opinion is that music is not haram in itself, what is it then? And what do you mean by 'music not being haram in itself'?

(..actually maybe we shouldn't be having this discussion...'where ignorant armies clash at night' comes to mind...hmm...)

Mossy

14-09-2004, 01:33 PM

Hmm..interesting. So, going by what you're saying, if the majority of opinion is that music is not haram in itself, what is it then? And what do you mean by 'music not being haram in itself'?

(..actually maybe we shouldn't be having this discussion...'where ignorant armies clash at night' comes to mind...hmm...)

I have a feeling we've had this discussion before ;)

Ok.

Question: Is speech considered haram?

Answer: No.

Question: Is backbiting speech considered haram?

Answer: Yes.

Question: Are nasheeds haram?

Answer: No.

Question: Are nasheeds musical?

Answer: Yes.

Question: Is music haram?

Answer: Nasheeds don't seem to be.

Question: Is music containing flutes/stringed instruments considered haram to construct/listen to?

Answer: Yes.

Question: Is all music like this?

Answer: No.

Question: Are certain types of music considered haram?

Answer: Yes.

Question: Are certain types of music considered halal?

Answer: Yes.

Question: Is the base state of something halal or haram?

Answer: Halal.

Question: Is music halal or haram?

Answer: Some forms are considered halal and some forms considered haram.

Question: Does that mean it can be either?

Answer: Yes.

Question: Why the need for blanket statements?

Answer: ..

nb considered = by the majority opinion

Live for Islam

14-09-2004, 01:40 PM

Hah. Same old discussion huh..

If I recall correctly, didn't you say you were going to write an article or something about this...(ages ago..!)?

Mossy

14-09-2004, 03:51 PM

Hah. Same old discussion huh..

If I recall correctly, didn't you say you were going to write an article or something about this...(ages ago..!)?

Not an article, a paper - it is a somewhat large and confused subject though ;)

I unfortuantely got drawn into the world of examinations and then venture capital. I've escaped back into academia however and now get to write again, mash'Allah :)

Who knows, I may even write something that makes sense..

Zahra

14-09-2004, 05:35 PM

Ok cool...thanks for the clarification about music..I'm going to sound thick now but here goes! So to summarise which types of music are halal then?

faqeerkhan

14-09-2004, 06:09 PM

As-salaam `alaykum,

Hazrat Shaykh Abdul Ghani al-Nabulsi al-Hanafi, a great sufi scholar and faqih has a book "Idah al-dalalat fi sama’ al-alat" in defence of Music. Imam Ibn Qudamah al-Hanbali has also written in defence of Music in his magnus opus "Mughni". Few years ago I had posted a detailed article on this subject on the defunct ASFA forum. There is difference of opinion on this subject and Allah knows better.
Wallahu `alam bi sawab.

wassalam.
Faqeer Khan

Mossy

14-09-2004, 08:52 PM

Allah knows better.

That's a fantastic line.

Eh, I've merged the music halal/haram thread and effectively reopened it.

I would urge everyone to read through the thread before posting - certainly before copy and pasting ;)

I'd like to pick up on something br salman said - he referenced Imam al-Ghazali's position that sama'a was permissable, which may or may not include music.

Here we see an example of a non-correlated translation. It happens a lot.

For example, as far as I can see, the fiqh definition of music which is impermissable does not include Qu'ranic recitation as a form of music etc.. Yet under the English definition it would be so.

I can't help but think the original question of the thread which was merged - is music halal or haram - is equivalent to something like: is sex halal or haram? Or, to use a more analagous example, is meat halal or haram?

Be careful with language kids, semantics will get ya..

salman

15-09-2004, 07:15 PM

Salamu Alaikum

So to summarise which types of music are halal then

None, except maybe the drum in particulat occassions.

Shaikh Nuh has already addressed the so called "Fatwas" that have arisen in regards to the permissibilty of music in "some" localities and under "particular" conditions. He rightly calls those who use such Fatwas to their own advantage as "Fatwa Shoppers."

http://www.sunniforum.com/forum/attachment.php?attachmentid=40

As for my previous posts ont his issue, it is to steer clear of outrightly condemning those shuyukh who allowed Music, not to endorse it. Shaikh Nuh also covers this in the above.

Wallahu A'lam

Mossy

15-09-2004, 10:04 PM

Acapella music is fine according to just about everyone too.. I'd say that the majority of music in the world is of that form :)

Of course, if the person doing the acapella is a female, then it gets funny.. Whereas if it is a male singer, I can't recall seeing females being forbidden from hearing him?

haqq

08-11-2004, 02:19 PM

Here is what "The Majlis" says:

Q: Is it permissible to listen to nazams and anaasheed if drums are beaten? Some nazams are sung with musical drums.

A: Such music is haraam. It is not permissible to listen to nazams sung with the accompaniment of music even if the music is produced by only a drum

from The Majlis (http://www.themajlis.net/QA-index-myqa-yes-id_cat-24.html#390)

seeker

08-11-2004, 04:31 PM

Music is haraam. We can't have a 'difference of opinion' as there are ahaadees that clearly prohibit Musical instruments. What if someone comes to you and says that Zabiha Pork is halaal. Would you say "Sure, it's ok, it's a difference of opinion" or would you say "NO, It will still be haraam because it's in the Quran".

What people have failed to realize is that there is a difference between

SINGING
MUSICAL INSTRUMENTS
SINGING WITH MUSICAL INSTRUMENTS and
SINGING WITHOUT MUSICAL INSTRUMENTS.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: The view of the four Imaams is that all kinds of musical instruments are haraam. It was reported in Saheeh al-Bukhaari and elsewhere that the Prophet (peace and blessings of Allaah be upon him) said that there would be among his ummah those who would allow zinaa, silk, alcohol and musical instruments, and he said that they would be transformed into monkeys and pigs… None of the followers of the imaams mentioned any dispute concerning the matter of music. (al-Majmoo’, 11/576).

Al-Albaani (may Allaah have mercy on him) said: The four madhhabs are agreed that all musical instruments are haraam. (al-Saheehah, 1/145).

Sayyiduna Abu Malik al-Ash’ari (Allah be pleased with him) reports that he heard the Messenger of Allah (Allah bless him & give him peace) say: “There will appear people in my Ummah, who will hold adultery, silk, alcohol and musical instruments to be lawful” (Sahih al-Bukhari)

ONE MORE THING....I have seen people criticizing Sahih Bukhari and Sahih Muslim and other books of Sahih Ahaadees saying that the Narrator is this or that blab blab blab...

Allah gave Muslims 17 ULOOM to judge a Hadees. 17 ULOOM. One of them is called "Ismaorajjal". No other religion has this kind of knowledge. "Ismaorajjal" contains the names of all the Narrators of Sahih Ahaadees, Their age, their mental level, where they travelled, how was their Hafiza (Memory), etc. This is one of the 17 Uloom and they were used to judge a Hadees to be sahih or not.

Plus, I would go with the books of Sahih Ahaadees and I believe in their Narrators and all the Ahaadees in those books to be Sahih without any doubt.

Anyway, this thread is all about "MUSICAL INSTRUMENTS".

May Allah guide us all. Aameen.

Mossy

08-11-2004, 04:35 PM

Uhh, that means two out of the four types you mentioned are haram and two types are permissable.

Is sex haram?

If you're not married, yes.. When you have a marriage contract with the other individual, no..

So you can't say it's haram or halal, can you?

Be specific.

And please read through the rest of the thead :)

seeker

08-11-2004, 04:44 PM

Sex before sex and sex after marriage are discussed in Islam.

Sex before marriage in Islam is Haraam, there are ahaadees on it and also Zina is Haraam as mentioned in Quran. Do you agree ??

Sex after marriage is not Haraam, there are ahaadees on it. Do you agree ??

Musical Instruments are Haraam, there are ahaadees on it (read the previous posts).

Musical Instruments are Halaal ??? SHOW ME A HADEES OR AN AYAT FROM THE QURAN that makes them halaal with or without singing.

seeker

08-11-2004, 04:48 PM

So you can't say it's haram or halal, can you?

Of course i can say it's haraam before marriage. Read this Hadees.

Sayyiduna Abu Malik al-Ash’ari (Allah be pleased with him) reports that he heard the Messenger of Allah (Allah bless him & give him peace) say: “There will appear people in my Ummah, who will hold adultery, silk, alcohol and musical instruments to be lawful” (Sahih al-Bukhari)

Mossy

08-11-2004, 04:53 PM

Show me an ayat which says musical instruments are haram in the Qu'ran - the base principle is everything is halal unless proven haram, remember ;)

Music is haraam.

Now, see, that's like saying sex is haram, right? That's my point - I didn't even mention musical instruments..

While I personally am not a scholar (thankfully), those who are scholars and thus are able to look at a hadith and understand it properly with reference to usul have disagreed on certain aspects of the musical instrument debate.

Hence I will defer to them, being qualified, as having ikhtilaf on the subject - you should respect that and their authority to hold such positions regardless of your own views.

Quotes such as that by al-Albani are wrong. Simple enough.

seeker

08-11-2004, 04:58 PM

Show me an ayat which says musical instruments are haram in the Qu'ran - the base principle is everything is halal unless proven haram, remember

What about this hadees which clearly states that Musical Instruments are Haraam along with alcohol, silk, and adultery.

Sayyiduna Abu Malik al-Ash’ari (Allah be pleased with him) reports that he heard the Messenger of Allah (Allah bless him & give him peace) say: “There will appear people in my Ummah, who will hold adultery, silk, alcohol and musical instruments to be lawful” (Sahih al-Bukhari)

What other proof do you need now ??????

faqir

08-11-2004, 05:06 PM

What about this hadees which clearly states that Musical Instruments are Haraam along with alcohol, silk, and adultery.

Sayyiduna Abu Malik al-Ash’ari (Allah be pleased with him) reports that he heard the Messenger of Allah (Allah bless him & give him peace) say: “There will appear people in my Ummah, who will hold adultery, silk, alcohol and musical instruments to be lawful” (Sahih al-Bukhari)

What other proof do you need now ??????

Asalamu alaykum,

If you go back and read the first and third posts in this thread you will see the counter arguments of those who hold the position that musical instruments are not haram. The particular hadith you quote is also discussed.

Wasalam.

p.s. Personally, I try to stick with the opinion of permissibility of the daff alone

Mossy

08-11-2004, 05:11 PM

You don't evaluate Islamic law on the basis of hadith alone bro. Look to what the scholars have said on this one.

A naive reading would also deem silk to be lawful, but we know it's not (for half the people in the world..).. Just look at things like post 3 (http://www.sunniforum.com/forum/showpost.php?p=2837&postcount=3) in this thread where the positions of some scholars on that hadith have been referenced..

seeker

08-11-2004, 05:14 PM

haqq

08-11-2004, 05:16 PM

I found an interesting Article regarding Imam Ghazali (ra) and music.

MUSIC AND THE SHARIAH

Modernists have recently churned up a lot of dust in a bid to confuse Muslims regarding Islam’s prohibition of music. Entirely bereft of any Shar’i evidence for the claim of permissibility of music, the wayward modernists whose very Imaan is questionable, have resorted to the blindest form of taqleed in their desperate attempt to find some such justification for music, which could be surreptitiously tendered as Shar’i evidence to ignorant and unsuspecting Muslim lay people.

The blindest taqleed, devoid of all rationality in view of their vituperous criticism of the sacred and intelligent Taqleed of the Aimmah-e-Mujtahideen by the entire Ummah of Islam from the very inception of this Deen fourteen centuries ago, is to cite isolated views and in any case, misunderstood and distorted views, of some Islamic personality who appeared on the horizon many centuries after Rasulullah (sallallahu alaihi wasallam) and the Khairul Quroon (the Three noblest Ages) era. For example, the modernist deviates are at pains —real labour pains — when they cite Imaam Ghazaali (rahmatullah alayh) who appeared five centuries after Rasulullah (sallallahu alaihi wasallam). Quoting him out of context; presenting wrongly translated statements from his kitaabs and ignoring the apparent conflict between such statements and the clear and categoric Ahaadith of prohibition of Rasulullah (sallallahu alaihi wasallam), the modernist pat themselves on the back in the mistaken and stupid belief that they have proved the permissibility of the kabeerah and satanic sin of music.

They seek to conceal and ignore the mass of Shar’i evidence which proscribe music in favour of the opinion of a solitary Aalim of the Deen who appeared centuries after Rasulullah (sallallahu alaihi wasallam). Even if Imaam Ghazaali (rahmatullah alayh) had ruled that music is permissible —which he did not —it is ludicrous to cite his views in negation of the Nusoos (categoric Ahaadith) of Rasulullah (sallallahu alaihi wasallam) and the rulings and views of the illustrious Shaabah of Nabi (sallahu alaihi wasallam).

Furthermore, Imaam Ghazaali (rahmatullah alayh) was a junior in comparison to the Aimmah Mujtahideen and even in relation to the Fuqaha-e-Mutakh-khireen (the Jurists of the third and fourth centuries) who are junior to the Aimmah-e-Mujtahideen and the Fuqaha of the first epoch of Islam —those Fuqaha who were the Students of the Sahaabah. It is absolutely ridiculous to cite Imaam Ghazaali in an attempt to negate the rulings of the Aimmah-e-Mujtahideen of the Four Math-habs. Since fools rush in where angels dread to tread, the modernist ignoramuses are unable to understand their own stupidity in presenting the views of Imaam Ghazaali in refutation of what Rasulullah (sallallahu alaihi wasallam), his Sahaabah and the Fuqaha of Islam have maintained.

These modernist miscreants and misguided souls refute the Taqleed of Stars of Uloom such as Imaam Abu Hanifah and the other Aimmah Mujtahideen. Yet they expect the Ummah to adopt the the blindest of all taqleed, viz, the taqleed of someone who is nowhere near the calibre of the Aimmah whose Taqleed is Waajib. In fact, in the hierarchy of the Ulama of the Shariah, Imaam Ghazaali (rahmatullah alayh) is a fourth class ranking Aalim.

The greatest injustice which the modernists commit is their attempt to convince Muslims that they have to make taqleed of Imaam Ghazaali, and that too, in only one mas’alah — the mas’alah of music, which they in their jahaalat (compound ignorance) believe that Imaam Ghazaali has made lawful. On the assumption that he did say that music is lawful, then his ruling will be set aside or a suitable interpretation will be offered to negate his ruling. His ruling cannot be cited in negation of the mass of authentic Ahaadith of Rasulullah (sallallahu alaihi wasallam) proscribing music, nor in refutation of the rulings of the Sahaabah, nor in refutation of the unanimous rulings of the Fuqaha of all Four Math-habs.

In this brief article it will suffice to state the ruling of the Shariah. In the unanimous view of the entire Ummah, from the time of Rasulullah (sallallahu alaihi wasallam) until this day, music has always been haraam. Regardless of what kind of music it may be and regardless of the method and instrument of production, music is haraam. It is hoped that the Ulama will prepare a book elaborately presenting all the evidences of the Shariah for the prohibition of music.

from: AWAKE - To the call of Islam 1425
By: Mujlisul Ulama of South Africa
Published by: YMMA - South Africa

Mossy

08-11-2004, 05:29 PM

Waalaikum Assalam brother,

I would go with Mufti Ebrahim Desai. Those who want to listen will try to make it lawful. No use arguing. This is my last post for this thread.

http://www.islam.tc/ask-imam/view.php?q=7720

One more thing, brother Mossy, here is the ayat you asked for:

Almighty Allah Taãla says in the Noble Qurãn: ‘And there are some people who purchase idle talk… for them is a severe punishment’. Ibn Masóod (Radhiyallaahu Ánhu) says that this verse was revealed regarding singing.

Sigh.. Singing being the same as musical instruments?

Again, there isn't consensus on this lil bit of tafsir (seems closer to lahw, non?).

I respect the opinion of Mufti Desai. I respect the opinion of the various ulema.

I respect the diversity of opinion that exists within this body.

The diversity of qualified opinion and mutual respect.

You should too.

In this brief article it will suffice to state the ruling of the Shariah. In the unanimous view of the entire Ummah, from the time of Rasulullah (sallallahu alaihi wasallam) until this day, music has always been haraam. Regardless of what kind of music it may be and regardless of the method and instrument of production, music is haraam. It is hoped that the Ulama will prepare a book elaborately presenting all the evidences of the Shariah for the prohibition of music.

See, that's why statements like this really bug me. If you can't be exact in your pronouncements, you should be quiet instead of misreporting the deen.

Muawiyah

08-11-2004, 06:54 PM

I think there's sufficient evidence for saying that listening to musical instruments is forbidden in the Quraan (http://www.al-eman.com/Islamlib/viewchp.asp?BID=136&CID=176#s4). I think when we have such evidence, we should refrain from listening to music and not base our actions on the shadh fiqhi positions, this is my sincere advice as a layman.

analyzing

09-11-2004, 12:42 AM

I agree with brother Muawiyah. But brother Muawiyah you must realize that the hadees mentioned by brother Seeker cleary states that there would be people who would try to make Alcohol, Silk, Adultery, and Musical Instruments LAWFUL. So why waste time. Musical Instruments were declared Haraam with ALCOHOL and ADULTERY. Brother Mossy came up with a poor example on the previous page regarding sex which shows lack of knowledge. Oh well, don't feel like wasting my time in this thread.

Mossy

09-11-2004, 12:56 AM

The example of sex was to illustrate why it's bad form to say "music is haram"..

This is the position that seems most reasonable to me on the matter (this is from a qualified scholar):

> Now, my question is not so much about music, as I have heard
> many sides, and understand the dominant opinion (ie no strings and
> winds etc.) However my question is this: If Islam was established in
> Medina, (and elsewhere) and instruments were actually Haram (as
> opposed to disapproved of as distractions from more important duties
> as Ibn Khaldun I think felt) why would they be openly used?

The fact of the matter is that the prohibition on music was not as clearly
laid down by the Prophet (May Allah bless him and give him peace) or the
early scholars in Madinah as, for instance, the prohibition on wine and
gambling. This is why the issue of Music will never be properly resolved
on the whole by the scholars of our din unlike the issue for eating pork
for instance.

Ibn `Ajibah writes in his explanation of al-Mabahith al-Asliyah:

"This issue [of musical instruments] is one of [much] disagreement
as no clear primary text has come from the Legislator - and all
affairs are mubah by default until a [clear] prohibition is found. And
[the fact of the matter is that] listening to musical instruments was
not declared unlawful until the idle [wrong-doing] folk took it up
and linked it with drinking wine and fornicating...

[It has been narrated that] a scholar (who condoned [certain] musical
instruments) in the presence of Caliph Harun Rashid said, 'I
attended a wedding feast in Madinah in which the scholars attended.
[There were so many singers at this wedding] that if the house were
to collapse, no singer would remain in Madinah. And the smallest
of the [condoning] scholars present was Imam Malik ibn Anas. So,
they sang [and a man] had a mizhar [i.e. a musical instrument (probably
a tambourine)]; so, they sang [with it] and uttered nasheeds."

[IH: volume 1: page 287: line(s) 28-29: {explanation of verse 202
of the Mabahith}]

Now in the above excerpt, other Maliki scholars could have interpreted
mizhar as applying to other than a tambourine.

Meh, it's all been said in this thread, look through and you'll see the lack of ijma on the topic. eg:

Sallamu Alaikum

Adherance to the Majority is not in rulings of Fiqh, otherwise the concept of Ikthilaf would be genuinely void. However, although i do not agree with Music and nor do i endorse it, it is only fair to note that there have been scholars - in the past and present - that have allowed it and who have based their evidence on Hadith. Take Imam Muhammad Abu Zahra for example, or Sayyid Al Nas whose book contains proofs of 180 companions who used to write poetry in praise of the Prophet with Musical instruments or Maulana Rumi and the great Sultan Al Awliya Shaikh Izz Ad Din. The great Sufi Hanafi Faqih if Damascus, Shaykh Abdul Ghani Nablusis book Idaah al Dalaalaat fi Samaa` Al Aalaat is really one the most authoritative and precise work to date on this issue in which he lists the examples of numerous Sahabas playing instruments or having it played to them. Also i should not fail to mention Imam Dhahabis Siyar Al Ulum that the MAdhab of the people of people of Medina was the allowance of Musical instruments.

The rule is: "Do not leave what the Umma concurred on keeping, do not keep what the Umma concurred on leaving, and in between one may keep or leave." The Umma did NOT deicde on prohibiting musical instruments as a whole so to say it is "Jahilliya" if one doesnot abide by a ruling that may well seem to be the majority is ignorance on ones part.

Note: I take the opinion that music is Haram.

Wallahu A'lam

Comme ca.

analyzing

09-11-2004, 01:07 AM

The fact of the matter is that the prohibition on music was not as clearly
laid down by the Prophet (May Allah bless him and give him peace)

Are you kidding me ??????????? What about these sayings of the Prophet (S.A.W) ?????

* Hadhrat Ibn Mas’ood (Radhiallaahu Ánhu) reports that Rasulullah (Sallallaahu Alayhi Wasallam) declared every wine, gambling, beating of drums and every intoxicant as Haraam. (Abu Dawud)

* Hadhrat Ali (Radhiallaahu Ánhu) narrates that Rasulullah (Sallallaahu Alayhi Wasallam) prohibited the beating of drums. (Kanzul Ummaal)

* The Kubah (drum) is Haraam. (Bayhaqi; Musnad Bazzar)

These Ahaadith are general and prohibit the beating of the drum. Those who claim that the beating of drums is permissible generally use the Hadith wherein it is reported that Rasulullah (Sallallaahu Alayhi Wasallam) said, ‘Announce the Nikah even though it be with the Duff.’ (Mishkat)

In another narration, it is reported that Rasulullah (Sallallaahu Alayhi Wasallam) passed by little girls who were beating drums. (Ibn Maajah)

However, to use these Ahaadith to substantiate the beating of drums as a musical instrument is baseless. The beating of drums on the occasions was for the purpose of announcement of a Nikah or the arrival of somebody or the sighting of the moon. There is no evidence whatsoever that drums were used merely for ‘entertainment’. Rather it is reported that when Umar (Radhiallaahu Ánhu) heard the sound of beating drums, he would send a person to inspect the occasion. If it was a Nikah (which was being announced by means of the drum) he would keep quite. Otherwise, he would punish those involved. (Fathul Qadeer)

In contemporary times there is no need to use the drum to announce any occasion, nor is it used for such purposes. In these times, it is used commonly as a musical instrument. The use of the drum as a musical instrument is expressly forbidden as has been clearly ascertained from the Ahaadith mentioned in the beginning. Also, music itself is expressly forbidden in Deen. Allah Ta’ala says:

* Almighty Allah Taãla says in the Noble Qurãn: ‘And there are some people who purchase idle talk… for them is a severe punishment’. Ibn Masóod (Radhiyallaahu Ánhu) says that this verse was revealed regarding singing.

* Rasulullah (Sallallaahu Álayhi Wasallam) said, ‘Allah ordered me to destroy musical instruments.’

* Rasulullah (Sallallaahu Álayhi Wasallam) said, 'People from my Ummat will drink wine and give it other names and singing girls and musical instruments will be played before them. Allah will cause the earth to swallow them, and disfigure their faces into apes and pigs.’

* Rasulullah (Sallallaahu Álayhi Wasallam) mentioned, ‘When singing girls and musical instruments becomes common, wait for red winds, earthquakes, the earth swallowing people, disfiguring and many more punishments.’ (Mishkãt 470)

In the light of the above, it is not permissible to hear Islamic songs having the sound of beating drums in the background.

Mufti Ebrahim Desai

IlyasLahoz

09-11-2004, 01:10 AM

assalamu 'alaikum,
I hate to interject in this 'discussion' but I think, inshaAllah, this might be useful.
Whatever one's shaykh has taught, the fact is that there is ikhtilaf on the subject.
Those of us who have resorted to primary sources to "prove" that the difference among the scholars is invalid, may have crossed the line into that dreadful territory known as false salafism.
Why not just accept that some qualified scholars disagree with one's own and respect our brothers' right to make taqlid of whomever they choose.

Remember: my shaykh is not better than yours he is just better for me.
wallahu 'alam.
wasalamu 'alaikum

someone

09-11-2004, 01:29 AM

Assalam o Alaikum,

I think this thread should be locked as It has enough explanations from both sides.

My opinion on Musical Instruments -> It's Haraam.

Let's not aruge.

Allah Hafiz.

Mossy

09-11-2004, 01:31 AM

It gets locked.. Then it gets unlocked so people can be reminded..

Etc etc. It's better to have the ramblings in this thread than all over the forum :)

salman

09-11-2004, 02:14 AM

Salamu Alaikum

I have already stated in a number of previous posts that the Fatwas on the impermissibilty of Music are widespread and come from the majority of the scholars. The Ulema who allowed Music - as small as they were - did so only in specific times under specific circumstances. This is what our teachers have taught us. Those who wish to use them as examples for the *permissibilty* of music are severely mistaken and do not understand Fiqhi Methodology or derivation of Fiqhi rulings, especially in regards to this particular topic.

I would just like bring forth a similar example to clarify my point. Our Great Imam Abu Hanifa allowed the consumption of alchoholic drinks in moderation that were not extracted from grape wine. However, the Hanafi madhab doesnot accept this - and the position of Our Imam was not kept by Imam Abu Yusuf whose opinion we take. Now we know that the positions of Imam Abu Hanifa were far superior to that of Sayyid Al Nas or Shaikh Nablusi. So if we are permitted to accept the ruling of these shuyukh why can one not say, "Well Imam Abu Hanifa said alchohol of such and such type is Halal, so i can drink it and us ehis fatwa as backup." Certainly not! Alchohol stays Haram - all types - whether taken in moderation or not regardless of what our Imam said. Similarly, the Fatwas on Musical instruments is that they remains impermissible regardless of what a few Ulema said - yet we do not condemn them outrightly but merely state that they were incorrect in their ruling.

Wallahu a'lam

Ansari

03-12-2004, 06:38 PM

An interesting article ftom this site: http://groups.yahoo.com/group/Bewleyupdates/files/ (see attachement)

faqir

13-03-2005, 10:37 AM

Question: On the day of Judgement, if we followed a valid legal opinion (under a madhab) be it minority or majority, strong or weak, and it turns out to be incorrect - will it count as sin?

No. It will not count as an act of disobedience as long as the person who issued it was an absolute mujtahid (e.g., Imam Malik or Imam Abu Hanafi) or a mujtahid within a madh-hab (e.g., al-Qarafi, Qadi `Iyad, Ibn `Abd al-Barr, Ibn al-`Arabi, Ibn Rushd al-Kabir, etc.).

The proof for this is the hadith of the Prophet (May Allah bless him and give him peace) in Sahih Bukhari:

"idha hakama l-hakimu fa j-tahada thumma asaba, falahu ajrani wa idha hakama fa j-tahada thumma akhta'a, falahu ajrun [{Bukhari, i`tisam bi l-kitab qa s-unnah, ajru l-hakimi idha j-tahada, hadith #6805}).

“When a haakim (i.e. absolute or restricted mujtahid) gives a legal ruling and is actually correct, he has two rewards. When a haakim gives a legal ruling and is actually wrong, he still gets one reward.”

The fact that the Prophet (May Allah bless him and give him peace) states that there is reward in the errant opinion of a mujtahid demonstrates that those who follow the mujtahid are forgiven and *rewarded*.

This is the meaning of the hadith: "ikhtilafu l-`ulama' rahmatun li ummati."

The meaning is: "Disagreement of the scholars of din [in this world] is [reason for] a mercy for the members of my ummah [in the next world].

Sheikh Abuqanit Hasani, Maliki scholar, Guiding Helper Foundation

Abuqanit Hasani has been studying Jurisprudence formally for over
ten years. Although this is not a very long time, those that have
in actuality studied with him in person (a rare few) agree that
he is far more qualified and understands the issues at a far greater
depth than the average gray-bearded sheikh alive today who
may claim to have been studying for thirty or forty years.

As for the texts he has studied with `Ali Filali and his other Teachers,
they are about fifty substantial Arabic texts, such as the over twenty
volume Tafsir Imam al-Qurtubi, the eight volume al-Khurashi Sharh
Mukhtasar Khalil, Tuhfah al-Hukkam, al-Qawanin al-Fiqhiyyah, the
various available shuruh of al-Murshid al-Mu`in, al-Khulasah
al-Fiqhiyyah, al-Mudawwanah al-Kubra, Muqaddimat ibn Rushd,
etc.

Additionally, he has perused many traditional and ancient Arabic
books about `aqidah, fiqh, and tasawwuf, which amount to near or
over one thousand separate works.

Also, he is a Hafiz of the Qur'an and has memorized well over ten
thousand hadith (not counting duplications). He has also memorized
thousands of lines of mutun (similar to the al-Murshid al-Mu`in).
His mastery of the Arabic language in its grammar and lexicography
is surpassed by perhaps only a few in the world alive today.

I was wondering, what is the Hanafi position on following minority opinions within their Madhab?

Noor ul Islam

13-03-2005, 10:46 AM

AssalaamuAlaikum,
Music and musical instruments are definitely Haraam, I was wonderind why Yusuf Islam have started singing again.Wassalaam.

Zahra

13-03-2005, 10:57 AM

Assalamu Alaikum,

Music is haraam..end of, if you think otherwise, you're giving in to your nafs :evil:

Mossy

13-03-2005, 01:41 PM

Hmm - is there anyone who states music without musical instruments is haram?

There are valid positions stating music with instruments is permissable, as stated in this thread. Hence those who say it is not haram are not apostates for denying a haram act.

Omar HH

13-03-2005, 06:59 PM

Idrees

13-03-2005, 07:09 PM

Well the Deobandis prohibit the Duff:
http://www.islam.tc/ask-imam/view.php?q=7720

Thats is true
but i have also heard from some deobandis that the duff can be used on the 2 eids and on nikah's. So u can listen to nasheeds with the duff on these days according to some.

One deobandi scholar sed the following to me regarding this

As-salaamu Alaykum

Yes, in the sence that it is not haram but as you already know, it is
discouraged by so many scholars.

Was-salaam

faqir

17-06-2005, 06:05 PM

:salam:

Some interesting quotes I found in the FAQ about Naqshis that Omar posted:

Muhammad ibn Ahmad al-Saffarini al- Hanbali (d. 1188) relates
in his Ghidha' al-albab li-sharh manzumat al-adab from Ibrahim
ibn `Abd Allah al-Qalanasi that Imam Ahmad said about the
Sufis: "I don't know people better than them." Someone said to
him: "They listen to music and they reach states of ecstasy." He
said: "Do you prevent them from enjoying an hour with Allah?

[al-Saffarini, Ghidha' al-albab li-sharh manzumat al-adab 1:120.]

Hujjat al-Islam (the Proof of Islam) the great scholar of Ahlul Sunnah
Imam al-Ghazali states:

"pure religious music is used by the Sufis to stir up in
themselves greater love toward God often obtaining spiritual
visions and ecstasies, their heart becoming as clean as silver in
the flame of a furnace. In holding these assemblies, regard
must be had to time and place and that no spectators come
with unworthy motives. Those who participate in them should
sit in silence, not looking at one another, but keeping ther
heads bent, as in prayer, and concentrating their minds on God.
Although these matters are comparitive novelties in Islam and
have not been received from the first followers of the Prophet
we must remember that not all novelties are forbidden, but
only those which directly contravene the Law. Therefore it is
generally permissable to fall in with usages that please people
when non -conformity would vex them, as the Prophet himself
said, 'Live with each man according to his habits and
disposition."

[Imam al-Ghazali "The Alchemy of Happiness"]

nauk

17-06-2005, 09:30 PM

I heard the hadiths (some 400) by Ibn Ammar a sub narrator were rejected by many scholars who have called him a liar in particular those relating to music.

Music is good for the soul.

Hypermodestmuslima

18-06-2005, 12:40 AM

Music is good for the soul.

That's a matter of opinion.

haqq

18-06-2005, 01:26 AM

Wahi-Revelation speaks on the evil of
MUSIC, MUSICAL INSTRUMENTS AND SINGING
BY JAMIATUL ULAMA — EASTERN CAPE

About Rasulullah (sallallahu alayhi wassallam), Allah Ta’ala declares in the Holy Qur’aan:–

“And he (Muhammad) does not speak of his desire. His statement is nothing but Wahi which is revealed.”
(Qur’aan)

And Allah – Azza-wa-Jal – declares in the Holy Qur’aan:–

“And, whatever the Messenger presents to you, take hold of it. And, whatever he forbids you, abstain (from it).”
(Qur’aan)

In the following verse of Surah Luqmaan Allah Ta’ala declares the categorical rejection and evil of music and singing:–

“And among mankind are those who purchase idle talk in order to divert from the Path of Allah, without knowledge. And, they make a mockery of it (Allah’s Laws). For them there is a disgraceful punishment. And when Our verses are recited he turns away in pride as if he has not heard them (verses) – as if there are PLUGS in his ears. Therefore, give him the tidings of a painful punishment.”
The Views and Opinions of the Islamic Jurists (Fuqaha) and Muhadditheen on the abovementioned Ayat of the Holy Qur’aan
1. Ibn Jarir (radhiyallahu anhu) reports the Hadith cited by Aufi (radhiyallahu anhu) from Ibn Abbas (radhiyallahu anhu):–

“Verily this ayat was revealed in regard to a man among the Quraish who purchased a singing slave girl (i.e. for the purpose of music and singing).”

2. Baghawi narrates from Abu Salmah who said:–

“Rasulullah (sallallahu alayhi wassallam) said – It is not lawful to teach singing girls and their price in unlawful.”

“And this ayat (says Baghawi) was revealed in regard to this (music and singing).”

3. “Tirmizi and others narrate from Abu Umamah (radhiyallahu anhu) who narrates from the Messenger of Allah (sallallahu alayhi wassallam):

‘Do not sell singing girls and do not purchase them, and do not teach them, and there is no good in their trade, and their price is unlawful.’ ”

“This ayat was revealed in this connection (i.e. singing and music).”

4. “And, Mujahid says, that its (ayat’s) reference is to singing girls and singers.”

5. Makhool (rahmatullah alayh) says about such a person who indulges in singing and music:–

“I do not perform Salaat (i.e. Janaazah Salaat) on him because Allah Ta’ala said:–

‘And among mankind are those who purchase idle talk…’ ”

6. “Ibn Mas’ud, Ibn Abbas, Hasan Bisri, Ikramah and Sa-eed bin Jubair state:–

‘Lahwal Hadith refers to singing, and this ayat has been revealed with regard to it’.”

7. “Abu Suhba’l Bakri says: ‘I asked Ibn Mas’ud regarding this ayat’. He (Ibn Mas’ud) said:

‘It is singing (i.e. the ayat refers to singing). I take an oath by Allah – there is none worthy of worship, but He.’

Ibn Mas’ud repeated this oath thrice.”
What Rasulullah (sallallahu alayhi wassallam) said about Music, Musical Instruments and Singing
1. Said the Messenger of Allah: “Verily Allah Ta’ala sent me as a mercy and as a guide unto the worlds. And Allah-Azza-wa-Jal commanded me with the destruction of musical instruments.”

2. Said the Messenger of Allah with regard to the signs of the Hour: “And, singing girls and musical instruments will become plentiful.”

3. Said the Messenger of Allah: “And, there is not a man who raises his voice with singing, but Allah sends two devils – one on either side of him (the singer). Both these devils strike their feet (dance) until such time that he (the singer) maintains silence.”

4. “Rasulullah (sallallahu alayhi wassallam) prohibited two stupid voices – (i) the voice of one who cries out aloud in funerals, and (ii) the voice of a singer.”

5. “Singing causes hypocrisy to grow in the heart like water causes the farm to grow.”

6. “People in my Ummah will consume alcohol and give it some other name. And, musical instruments and singing girls will be performing to them – Allah will cause the earth to swallow them and, of them He will transform into apes and pigs.”

7. “Rasulullah (sallallahu alayhi wassallam) forbade the price of dogs and the income derived by the flute.”

8. “Nafe’ says that Ibn Umar heard a flute. He (Ibn Umar) them placed his fingers in his ears (blocking the sound of the flute) and went further from the road. He then said to me (Nafe’): ‘O Nafe’! Do you hear anything?’ Nafe’ replied: ‘No!’ Ibn Umar them removed his fingers from his ears and said: ‘I was with the Messenger of Allah who heard a flute and did the same’ (i.e. placed his fingers in his ears).”

9. In a discussion with the Sahaabas, Rasulullah (sallallahu alayhi wassallam) said about singing and music:–

“Listening to singing and music is sin; and sitting at it is Fisq (Rebellion); and to derive pleasure from it is an act of Kufr.”
What the Fuqaha and Muhadditheen say about Music, Musical Instruments and Singing
1. “Musical instruments are Haraam (forbidden) according to the unanimous opinion of the Jurists of all the lands.” (Baghawi)

2. “The Fuqaha say that singing is Haraam by virtue of this ayat (i.e. ‘Among mankind are those who purchase idle talk…’) and by virtue of those Ahadith which we have quoted.” (Tafseerul-Mazheri)

3. “The playing of and listening to musical instruments are forbidden.”
(Tafseerul-Mazheri)

4. “The beating of the drum and its listening are forbidden because it (the drum) is part of idle sport, excepting the war drum and the caravan drum for in it the notifying of the soldiers and friends; and that is an obedience.”
(Fatawa Kubra)

5. “Singing without the accompaniment of instruments as well as listening to it are Makrooh. Musical instruments like the Sitaar, Sarangi (Fiddle), Sanj and the flute are forbidden according to the most authoritative opinion.”
(Minhaajut-Talibeen of Nawawi)

6. Fudhail Ibn Iyaadh says: “Singing is the spell of fornication.”
(Talbeese Iblis)

7. “This (singing and music) is not permissible for anyone. And if someone says that I am listening to it so that I attain by it the remembrance of Allah – we shall belie him because Shariah is not differentiate between that. And if it was permissible for anyone then it would have been permissible for the Ambiya (upon whom be peace).”

The above is the statement of Gauthul Azam Hadhrat Abdul Qadir Jilani.
(Ghuniyatut-Talibeen)

8. “The Math-hab of Imaam Abu Hanifah (rahmatullah alayh) as narrated by Abu Tayyib Tibri: ‘Imaam Abu Hanifah forbade singing and assigned the listening to singing to the category of sins’.” (Talbeese Iblis)

9. Imaam Malik (rahmatullah alayh) says: “This (singing and music) is the occupation of Fasiqs.” (Fatawa Rahimia)

10. “The listening to singing is Haraam. The Ulama are unanimous in their prohibition, and have emphasised the prohibition.” (Fatawa Khairiyah)

11. “There is no permission with regard to Sama’ (or religious singing) in our times. Junaid Baghdadi (rahmatullah alayh) repented of Sama’ during his time.” (Fatawa Khairiyah)

12. “The practice (with regard to Sama’) of the so-called Sufis of our time is unlawful. It is not permissible to make an intention of going and sitting there (i.e. at such gatherings). The Sufis (true Sufis) before did not do like these (so-called) Sufis. What has been narrated from the Messenger of Allah (sallallahu alayhi wassallam) with regard to him listening to poetry does not indicate permissibility of singing.” (Sharhul Multaki)

The aforementioned verses of the Holy Qur’aan, the Ahadith of Rasulullah (sallallahu alayhi wassallam), the Fatawa (legal opinions) of the Fuqaha and the statements of the Auliya are proof in abundance substantiating the claim that MUSIC IS FORBIDDEN IN ISLAM.

There are people who attempt to legalise this practice of music by citing and comparing singing and music with the Sama’ or religions singing of the Sufiya Muslim saints. The comparison between the two is false in the extreme. To compare music and singing with the Sama’ of the Auliya is to deliberately mislead the unwary by white-washing blatant lies and passing them off as religious truths. The Sama’ sessions of the Auliya were never like the singing and music of the masses. In fact to say that the Sama’ of the Auliya was singing and music is to besmirch the pious characters of the Auliya. At a later stage in this article we shall, Insha’Allah, elaborate on the Sama’ of the Auliya (may Allah be well-pleased with them).

It must be remembered here that whenever there is a clash of opinion between the Auliya and the Fuqaha (Islamic Jurists) then it becomes incumbent upon us to accept and follow the opinion of the Fuqaha and not of the Sufis. Hadhrat Shah Wali-ullah Muhaddith Dehlwi (rahmatullah alayh) states in Tafheemate Ila-hiya:

“You accept the talks of such lovers (i.e. lovers of Allah) who are in states of ecstasy. In reality the talks of Ush-shaaq (lovers) should be wrapped up (and placed on the shelf). Their talks should not be narrated (i.e. in proof of one’s argument).”

In this regard the statements of Hadhrat Sayyid Ahmad Kabir Rafa’i (rahmatullah alayh) serve as further clarification. He states in Al-Bunyanul Mushayid:

“Respected people! What is it that you are doing? You say Haarith said so; Baayazid said so; and Mansur Hallaj said so. Before saying so say, Imaam Shafi said so; Imaam Malik said so; Imaam Ahmad said so; Imaam Abu Hanifah said so. The statements of Baayazid Bistami and Haarith can neither drop you nor raise you. Imaam Shafi and Imaam Malik by their statements show the path of Salvation and indicate the success of the Law.”

In this regard Hadhrat Maulana Ashraf Ali Thanvi (rahmatullah alayh) says:

“The aim and object of the Muhaddith is NARRATION and the aim of the Fuqah is FORMULATION AND ELABORATION of THE LAW. For example, singing without the accompaniment of musical instruments is permissible according to the Muhadditheen since the term Ma’aazif (musical instruments) appears in the Hadith, whereas according to the Fuqaha singing is not permissible even without the accompaniment of instruments.

The gaze of the Fuqaha is on the Illat or the reason for the law, and in this particular instance of the prohibition of singing the Illat is ‘the fear of fitna’. Like this Fitna is present in music, it exists in singing as well.”

Hence, in the event of a clash of opinion between the Fuqaha and the Muhadditheen, the opinion and verdict of the Fuqaha will be regarded as final and binding on the Ummah.

Another point to remember at this juncture is the confusion and deception resorted to by those who desire to legalise music in Islam. The followers of lust and desire are at pains to make the unwary believe that the Sama’ of the Auliya is like their (i.e. followers of lust) type of music. The fact is that the Muhadditheen, the Auliya and the Fuqaha are unanimous in declaring singing – any type of singing – religious or devilish – with the accompaniment of musical instruments as HARAAM. Among the Auliya, Maulana Rumi’s Silsilah (line of saints) used to entertain the flute during their Sama’. However, as mentioned earlier, the practice of Maulana Rumi with regard to the flute is NOT ISLAMIC LAW. This particular practice of Maulana Rumi cannot be cited as proof for the false claim that music is permitted in Islam. The seeker after the Truth must be aware of these deceptions and half-truths employed by the followers of lust. If they present the case of Maulana Rumi (rahmatullah alayh) regarding the flute then ask them the question:

“Should we follow Maulana Rumi’s practice or the combined verdict of the Qur’aan, the Ahadith, the Fuqaha, the Muhadditheen and the overwhelming majority of the Auliya?”

Furthermore, the Sama’ of Maulana Rumi (rahmatullah alayh) was not a gathering of lust instituted for idle sport and amusement. As stated earlier we shall deal with the practice of Sama’ of the Auliya in detail in order to refute the false claims of the followers of lust.

Some of these who would like us to believe that music is permissible in Shariah quote in support of their fallacious claim the statement of Dhun-un-Misri (rahmatullah alayh). They should remember that this great saint said:

“Citing the faults of the saints as authority with a view to pursue the path of error, and suppressing the mention of their virtuous deeds.”
(Tadhkaratul Auliya)

The abovementioned is one of the six things which harm one spiritually according to Dhun-un-Misri (rahmatullah alayh).

Hereunder are some of the statements of Dhun-un-Misri (rahmatullah alayh) to which we are certain the “legalises” of music do not subscribe:

1. Dependence on Allah means renunciation of all means and efforts.
2. The sign of the faithful is that they oppose the worldly things and never praise the creatures.
3. He who loves the creation is really a follower of the heretic Pharaoh.
4. One is never a true disciple unless one is more obedient to one’s spiritual preceptor than to the Lord even.

(N.B. Those who quote Dhun-un-Misri (rahmatullah alayh) in support of their claim of the permissibility of music must ponder well into statement No. 4 mentioned above of the saint.)

The abovementioned quotations are recorded in Tadhkaratul Auliya. Those who quote the statements of Abdul Hasan Khirqani regarding Sama’ as substantiation of their claim that music is permissible must remember that this saint had also said:

1. Renounce all worship and sins and drown thyself in the river of His grace.
2. Body, tongue and heart I have not, only Allah and Allah is in me.
3. Keep so many night-long vigils that your body may get emaciated.
4. I am Allah of to-day and the Prophet of to-day.
5. Creation is bound by time and I am Lord of time.
6. …Then I passed three months and four days without food and survived all trials.
7. …take no food for full one year.
8. For the last forty years, my self is seeking a cold drink, but I am denying that to it.
(Tadhkaratul Auliya)

Those who cite Baayazid Bistami (rahmatullah alayh) in support of their arguments should take note of the following incident:

“On another occasion Baayazid was on the pilgrimage to Makkah when a poor man met him and inquired of him how much money he had with him for his expenses. Baayazid answered that he had two hundred dinars. He asked Baayazid to hand them over to him as his children were dying of hunger and that he should circumambulate around him seven times whereby he shall reap great benefit. Baayazid acted accordingly, and lo! he gained immensely in his spiritual experiences, and his later words, which were ecstatic effusions, were so enigmatic and erotic that it became difficult to understand them.”
(Tadhkaratul Auliya)

Once Baayazid in his ecstasy cried out:

“Look to my majesty and purity.”

When he recovered, his disciples asked him the reason for uttering such blasphemous words, against the scriptures, in his ecstasy. He replied:

“I do not know what I said. If again I repeat the blasphemy, kill me with a sword.”
(Tadhkaratul Auliya)

Baayazid said:

“Remember that if all the virtues of the primeval man, Adam, all the purity of the angel Jibraeel, all the excellencies of Prophet Ibrahim, all the yearning of Musa and the love of Prophet Muhammad (sallallahu alayhi wassallam) be conferred on thee, do not rejoice, for all these constitute veils.”
(Tadhkaratul Auliya)

The list of such ecstatic utterances of the Sufis and the Auliya is endless. The seeker after the Truth will realise from the abovementioned quotations that the Sufi statements and utterances do not present Islamic Law. Islamic Law is what has been enunciated and formulated by the Islamic Jurists on the basis of the Holy Qur’aan and the Holy Ahadith of Rasulullah (sallallahu alayhi wassallam). We therefore advise the seeker after the Truth to always bear in mind that whenever he is confronted with a clash of opinions, as mentioned earlier, then the only solution and the right and incumbent way is to accept the verdict of the Muslim Jurists.

One Wali (Muslim saint) said:

“Beware of singing and music, for verily, it increases lust and destroys dignity.”

Islam detests music so much so that the indulger in music is described in Islamic Law Mardoodush-Shahaadat, i.e. his evidence is unacceptable in an Islamic court of Law. Music and the indulgence therein have been described as FISQ (open and naked sin). Thus the person who takes part in this practice of music is termed in Islamic Law as a FAASIQ. Islamic Law, with regard to the musicians, states:

“The evidence of a Naa-ihah and a singer shall not be accepted because both of them are indulging in a forbidden act.”
(Hidaya)

“The evidence of such a person who plays with the Sitaar shall not be accepted, nor the evidence of one who sings to people because he gathers for the perpetration of a Kabira (great) sin.”
(Hidaya)

Coming to the Sama’ of the Auliya, we must make it perfectly clear to the seeker after the Truth that the Sama’ of the Sufis in no way resembles the Qawwali sessions or the singing and music of the masses. Hadhrat Thanvi (rahmatullah alayh) says:

“The Saints have formulated about twenty two conditions for the permissibility of Sama’. Of these conditions there do not even exist a sign nowadays.”

Hadhrat Nizaamud-din (rahmatullah alayh) was one of those saints who listened to Sama’. In the Kitaab Fawaa-idul Faur he has clearly stated four conditions for the permissibility of Sama’ as follows:

1. That the Saami (listener of Sama’) must not be a follower of lust and desire, but should be a Saahibe Haal.

(N.B. The Auliya, in explaining what is meant by a Saahibe Haal states that he is such a person who even after having literally stayed without food and water for a period of three days will not be inclined to eat when food is placed in his presence after the three-day period of total starvation.)

2. The person who sings the religious songs must not be a female or a young boy, but must be a fully grown man.

3. The poetry being sung must not be of passion and undignified. It must be the verses of Saints and Hamd (Allah’s praises).

4. THERE SHOULD BE NO MUSICAL INSTRUMENTS PRESENT.

From the above it will be clear to the seeker after the Truth that the Sama’ of Hadhrat Nizaamud-din (rahmatullah alayh) was merely a gathering of saints where no evil people (Fussaq and Fujjar) were permitted and some poetry in praise of Allah was sung WITHOUT THE AID OF MUSICAL INSTRUMENTS. However, despite these conditions and stringent measures imposed on their Sama’ sessions by the Auliya, the Fuqaha have even forbidden these because of the danger lurking in them when the ignorant masses and the followers of lust attempt to cite the practices of the saints to suit their whimsical desires.

Hadhrat Fudhail Ibn Iyaz (rahmatullah alayh) stated:

“Singing is the spell of fornication”.
(Talbeese Iblis)

Hadhrat Thanvi (rahmatullah alayh) says:

“Shah Lutfe Rasul related one incident of a saint. This saint was in the habit of listening to the songs of one of his female disciples. One day in the very state of listening to Sama’ this particular saint was overcome with passion. He grabbed his female disciple and committed fornication.”

If this can be the condition of saints then the danger of evil lurks to a much greater extent among the masses where all types of persons are to be found.

At the time of the death of Qazi Ziyaaud-din (rahmatullah alayh), Hadhrat Nizaamud-din Sultaanji (rahmatullah alayh) came to visit him. The servant informed Qazi Ziyaaud-din of Hadhrat Nizaamud-din’s arrival. Qazi Saheb instructed the servant to tell Hadhrat Nizaamud-din that this was his (Qazi’s Saheb’s) time of meeting Allah, and at such a time he had no desire to meet a Bidati (innovator). The reference here is to Hadhrat Nizaamud-din’s listening to Sama’. Hadhrat Nizaamud-din replied:

“I am not so disrespectful as all that, to come to you in a state where I am soiled with Bidat (innovation). I have repented of it (Sama’) and have come. And Rasulullah (sallallahu alayhi wassallam) said:

“A repenter of sins is like one who has committed no sin.”

Even Hadhrat Junaid Baghdadi (rahmatullah alayh) repented of Sama’ during his time. This is recorded in Fatawa Khairiya.

In the Kitaab Nazhatul Khawaatir the discussion between Hadhrat Nizaamid-din and the Ulama of Delhi is recorded. During the course of this discussion Hadhrat Nizaamud-din made it clear that musical instruments are Haraam.

Hadhrat Thanvi (rahmatullah alayh) states that in reality Sama’ is a remedy for certain spiritual states. It is a medicine. Therefore, whoever listens to Sama’ (i.e. the strict Sama’ of the Auliya with all its attendant conditions) without the permission of his spiritual preceptor, will fall into error.

The following is recorded in Fatawa Khairiya regarding Sama’:

“If the purpose of Sama’ is to derive pleasure then it is Haraam. The Ulama have unanimously passed a verdict on it and have emphasised this. Those among the Sufi Saints who have said it (Sama’) is permissible, have made it permissible only for those devoid of lust and decorated with piety. Because of their particular spiritual states these Sufis are dependant on it (Sama’) like a sick person is dependant on medicine. And for the permissibility of this Sama’ are several conditions.

1. No young boy should be present in the gathering.
2. Only those who are Sufis are to be present. No Fasiq and no worldly people are permitted.
3. The niyyat (intention) of the singer must be sincere. His motive must not be the procurement of remuneration.
4. The session must not be for eating purposes or for the celebration of victories.
5. If during the Sama’ session anyone of the Sufis should stand up, it should be only in a state of ecstasy – overpowering ecstasy.
6. There must be no false display of ecstasy. The ecstasy must be true.”

About Sama’ Shaikh Abdul Hasan al-Hasri (rahmatullah alayh) says:

“Sama’ demands a constant yearning for Allah and the more one is intoxicated with His love, the more one desires it. If this yearning ceases when the main singer stops, then it is no Sama’.”

Shaikh Abu Uthman al-Maghribi states:

“If one desires to reap the full benefit out of Sama’ one should dwell in solitude and must renounce thoughts of all created things, remembering only Allah and submitting to the Divine Will and departing from one’s ego and from attachment to the world.”

Indeed this is a far cry from the false claim of the worldly person who is the embodiment of anti-Sunnah that his desire to listen to music is like that of the Auliya. This false claimant to spirituality is in reality the follower of his lusts and desires. To cloak his crave for evil he commits the capital crime of speaking a lie in the name of Allah’s Auliya. Hadhrat Zun-nun (rahmatullah alayh) said:

“He who hears it (Sama’) to satisfy his sensual appetite turns a heretic.”

Hadhrat Abdul Hasan Khirani states:

“Sama’ is for those who, when in its midst, are transported into higher regions of spirituality, and all veils are withdrawn and they can see the occurrences of the realm of the angels.”

The seeker of the Truth will realise from the abovementioned statement of Hadhrat Khirqani (rahmatullah alayh) that Sama’ is in fact a practice exclusively of the Auliya who observe it adhering strictly to the conditions laid down by them that no law of the Shariah is flouted.

We have to draw the attention of those, who are in a state of confusion regarding the practice of music, to the fact that books like the “Tadhkaratul Auliya” and “The Ethical Philosophy of Al-Ghazalli” are not Islamic LAW books. They are not books which occupy the lofty ranks of the great works on Fiqh or Islamic Law. For Islamic Law it is necessary to resort to the Islamic Law Books and not books which to a large extent contain the ecstatic and erotic utterances of Sufis drowned in the effulgence of spiritual states and experiences. Should anyone still persist in quoting and citing the words and actions of the Sufis on matters of Islamic Law especially where the statements of the Sufis conflict with the opinions and verdicts of the Fuqaha, then let him ponder with sincerity over the action of the Sufi Abdul Qasim Nasrabadi.

“Such was the state of God-intoxication of Nasrabadi that one day in his ecstasy he went to the temple of the fire-worshippers and began to circumambulate it. The Muslims objected to such heresy. He replied: ‘I sought Him in the Ka’ba but found Him not there. I now seek Him here, in the hope that I might find Him here.”

“I am going to put Ka’ba to fire that henceforward people might seek Allah direct and not through anybody’s mediation.”
(Tadhkaratul Auliya)

This very same saint said: “Sama’ is the strength of the soul”. Someone asked the great saint Hadhrat Malik Bin Dinar (rahmatullah alayh):

“Why do you not marry?”

Malik answered:
“I have renounced the world, and woman is also part of the world.”
(Tadhkaratul Auliya)

Despite this statement of Hadhrat Malik Bin Dinar (rahmatullah alayh) he did get married and raised a family.

We have quoted and cited in some detail the statements and actions of some of the great Sufi saints whom we all revere and accept to be among the true Auliya of Allah Ta’ala. Our purpose in doing so is not that we believe these great Sufis to be heretics, but rather to indicate to the seeker of the Truth that many of the utterances of the Sufis, which contradict the Qur’aan and the Ahadith, were made during times of overpowering ecstasy when they had no knowledge of their utterances. Hence, their utterances can never be cited in substantiation of a claim in Islamic Law when that claim is contradictory to the Law.

In concluding this article we quote a Hadith of our Nabi (sallallahu alayhi wassallam) which appears in the authentic Book of Hadith known as Ibn Majah. This Hadith is ample to eliminate any doubt which may yet linger in the mind of the seeker of the Truth regarding this un-Islamic practice of music.

“Safwaan Ibn Umayya (radhiyallahu anhu) says: We were with the Messenger of Allah (sallallahu alayhi wassallam) when Umar Bin Qurrah came to the Messenger. Umar Bin Qurrah said, O Messenger of Allah!, verily, Allah has decreed misfortune for me. I am of the opinion that my sustenance or food is in my Daf (drum) which I beat with my own hand. Therefore, grant me permission with regard to singing which does not contain any evil (or songs which are not bad). Rasulullah (sallallahu alayhi wassallam) replied:

‘I do not give you permission for it. In my sight you have no respect nor am I happy to meet you. O Enemy of Allah! You are speaking a lie. Allah Ta’ala has ordained Halaal Rizq for you, but you have chosen what Allah has made Haraam for you. If before this I had forbidden it then I would have definitely punished you. Begone from me and repent. Now hear: After I have warned you if you again indulge in it (music and singing), I will beat you painfully and spoil your looks by shaving your hair; and I will have you ejected from your family; and give the youth of Madinah permission to loot your property.’

Hearing this Umar Bin Qurrah left. Allah alone knows the state of extreme shame and disgrace in which he departed. When he left, Rasulullah (sallallahu alayhi wassallam) said: ‘These people are the disobedient ones…’.”

May Allah Ta’ala guide us and save us from falling into error, Ameen.

continue....

haqq

18-06-2005, 01:33 AM

..continued

THE CURSE OF MUSIC AND SINGING

Allah Ta’ala says in the Holy Qur’aan:

“And they (Believers) do not attend ZOOR. And when they pass by futility, they pass by with dignity.”

The term ZOOR, mentioned in the above ayat of the Holy Qur’aan, literally means FALSEHOOD. In the context of the verse here it means MUSIC AND SINGING.

The great and authoritative Mufas-sireen (Commentators) of the Qur’aan state unambiguously that by the term ZOOR, music and singing is intended. The following explanation, regarding this ayat, is recorded in the Tafseer Kitaab, known as SHAWA-HIDUT-TAFSEER.

Muhammad Bin Hanafi said: Zoor, here, means music and singing. Laith reported this from Mujahid.

And Kalbi said: (The ayat means) that they (Believers) do not attend gatherings of falsehood and futility.

LAGHWU (futility) literally means everything which is nonsensical (futile) and which diverts (i.e. the attention). Thus, the meaning of the ayat is:

“They do not attend gatherings of falsehood. And when they happen to pass by futility they abstain from it with noble dignity.”

And, talks of falsehood and actions of falsehood are also described as ZOOR. Music and singing are among the greatest acts of falsehood.
(Shawahidut-Tafseer)
The Originator of Music and Singing
The pivot of all is Iblis or Shaitaan. Iblis is in fact the father of the evil of singing and music.

“Iblis was the first one who mourned and who sang with music.”
(Mudkhalush-Shara’ – Pg. 102, Vol. 3)

Hadhrat Qatadah (radhiyallahu anhu) says that when Allah Ta’ala expelled Shaitaan from Heaven he (Shaitaan) asked:

“O Allah! You have made me accursed. Which voice will be my beloved voice?”

Allah Ta’ala said that his (Shaitaan’s) beloved voice will be MUSIC AND SINGING. This is also reported in the Kitaab, Mudkhalush-Shara’, on page 104, vol. 3.
The Originators of Musical Instruments
Hadhrat Abu Ja’far Tibri (radhiyallahu anhu) states:–

“The very first person who made musical instruments was Thoebaal. Thoebaal was of the progeny of the irreligious Qaabil.

Muhlaa-eel Bin Qainaan was the name of the man who invented the flute, drum and harp. Muhlaa-eel was the contemporary of Thoebaal. Because of this the progeny of Qaabil involved itself on the practice of music and singing. Steadily this practice spread in the nation of Sheeth (may Allah be pleased with him).”
(Talbeese Iblis, pg. 291)
Music, Singing and Dancing are Practices Full of Ill-Luck and Misfortune
Shah Abdul Haq Muhaddith Dahlawi (rahmatullah alayh) writes in his Kitaab, MADAARIJUN-NUBUWWAH, on page 498:

“The greatest Arabian musician and singer was Tuwaylis. This Tuwaylis was such an ill-omened, dismal and unfortunate character that he was born on the day when the Holy Prophet (sallallahu alayhi wassallam) died. And, he (Tuwaylis) was weaned from his mother’s milk on the day Hadhrat Abu Bakr (radhiyallahu anhu) died.

And, he attained puberty on the day Hadhrat Umar (radhiyallahu anhu) was martyred. He was married on the day Hadhrat Uthman (radhiyallahu anhu) was martyred. And, a son was born to him on the day Hadhrat Ali (radhiyallahu anhu) was martyred.”
Music and Singing – an Invention of the Infidels
The great Imaam Shafi (rahmatullah alayh) states that in Baghdad he saw the practices of music and singing which were the inventions of the ZINDEEQ (Infidels). Imaam Shafi (rahmatullah alayh) in explaining the reason for this invention of the infidels says:

“They (the infidels) desire to divert the Muslims with it (music) from the Book of Allah and from Salaat.”
(Mudkhakush-Shara’ – Pg. 100, Vol. 3)

Commenting on the above-quoted statement of Imaam Shafi (rahmatullah alayh), Imaam Ibn Taimiyah (rahmatullah alayh) says:

“Imaam Shafi is correct and in order to say that this (music and singing) is the invention of the Zindeeq. This is the statement of such a Jurist who is fully aware of the Principles of Islam.”
(Risalah-Wajd wa Simaa’ of Imaam Ibn Taimiyah – Pg. 44)
Sama’ of the False Sufis
Shaikh Nasruddin Muhaq-qi says in his Fatawa book:

“When the false sufi, sways to and fro in his Sama’ sessions, the devil pokes him from behind with his finger so that he sways swiftly to and fro – right to left.”
(Fatawa Borhanah, pg. 94)

Mujaddid Alf-Saani (rahmatullah alayh) says that those saint who listened to Sama’ (i.e. the true Sama’ with all its restrictions) are amongst the imperfect saints.

Hadhrat Junaid Baghdadi (rahmatullah alayh) says that those saints who listened to Sama’ had in them a contamination of the lower self.
Some Evils Inherent in Music and Singing
Muhaddith Ibn Jauzi (rahmatullah alayh) writes:

“Several things are inherent in music and singing.

1. One becomes forgetful of the pondering about the greatness of Allah.
2. It excites sexual lust.
3. It attacks and overpowers the intelligence of man.”

Ibn Walid (radhiyallahu anhu), while addressing his people said:

“Beware of Music and Singing. It reduces shame, and it increases lust (or passion); and it destroys dignity and respect. Its effects are like that of alcohol.”
(Igaathatul Lufhaan – Pg. 132)

For the benefit of only those who are enslaved to western thought and mentality we quote Goethe who is one of their idols. Says he:

“Poetry and Music cannot be related to spiritualism. These do not constitute a cure for the heart.”

(N.B. These are not the original words of Goethe, but have been translated from the Urdu version of Goethe’s works, entitled in Urdu, “Foenoene Latifah aur Roohaaniyat”, pg. 61)

For the benefit of the Mu’mineen – Believers who have faith in Allah and the Hereafter – we quote Allamah Ibn Taimiyah (rahmatullah alayh):

“It has already been revealed to the Ahle Mukaashafaat that Shaitaan is present at gatherings of music and singing. At such gatherings Shaitaan overpowers those dancers of his desire and involves them in ecstasy. At these gatherings the devil dances above the heads of the audience as well. Certain of the Auliya have even seen Shaitaan lifting some (members) of the audience and dance with them. Then Shaitaan let out a loud scream causing the dancer to collapse.

These are such things which only people possessing the deep insight of Imaan can understand. However, a person who is a strict adherent of the Pure and Holy Shariah becomes the owner of Hidayat (Guidance) even though he may not be informed of the mysteries of these Realities (i.e. which the Auliya learn by inspiration).”
(Wajd and Sama’, pg. 72)

The great and illustrious Imaam Ahmad (rahmatullah alayh) quote a Hadith of our Nabi (sallallahu alayhi wassallam) to this effect:

“Aishah (radhiyallahu anha) once said: ‘Once a female singer came to me and sang a song.’ Rasulullah (sallallahu alayhi wassallam) then said: ‘While this woman was singing Shaitaan was blowing in her nostrils’.”
(Kaffur-Riaa’, pg. 15)

Finally, all Muslims should know that the singer and the one for whom the song is sung – both are cursed by Allah Ta’ala. Said our Nabi (sallallahu alayhi wassallam):–

“Allah has cursed the singer and the one for whom sung.”
(Baihaqi – Fatawa Azizi, pg. 66, Vol. 1)

MUSIC, STEPPING STONE TO IMMORALITY

Undoubtedly, Music and especially the sexy music of the “modern” age has a strong tendency to excite sexual passions. Songs with the accompaniment of music are stepping-stones to immorality. The frivolity of music casts a spell of hypocrisy over the heart of the listener and transports him from the realm of reality of the limbo of dreamland. The Holy Prophet (sallallahu alayhi wassallam) has denounced songs and musical instruments as the causes of hypocrisy. In the majority of cases the lovers of music are morally bankrupt for the simple reason that music has for its bases hypocrisy and the rousing of passions. Dormant passions are excited and these in turn find immoral outlet in a world of “make-believe” created by the subordination of the intellect to emotion.

Our great jurists such as Imaam Abu Hanifah, Imaam Shafi, Imaam Malik, Qazi Abu Tayyib Tabari and numerous others have declared music to be unlawful. Said the Holy Prophet (sallallahu alayhi wassallam):

Abu Umamah (radhiyallahu anhu) reported that the Messenger of Allah (sallallahu alayhi wassallam) said:
“Sell not singing girls, nor buy them, nor train them, and their price is unlawful.” In accordance with this the following Qur’aanic verse was revealed: “And of men, there are those who purchase frivolous conversation.” (Mishkaath – Ahmad, Ibn Majah, Tirmizi.)

Jabir (radhiyallahu anhu) reported the Prophet (sallallahu alayhi wassallam) said: “Song generates hypocrisy in the heart as water grows crops.” (Mishkaath – Baihaqi.)

Naf’fe (radhiyallahu anhu) reported: “I was with Ibn Umar on a way. He heard a flute and placed his fingers in his ears and turned to the other side of the way. Then he said to me after reaching a distance (from the sound of the flute): O Naf’fe! do you hear anything? I replied: No. Then he removed his fingers from his ears and said: I was with the Messenger of Allah (sallallahu alayhi wassallam) when the (the Prophet [r]) heard the voice of a singer-pipe and did what I have done. Naf’fe said: I was then quite young.” (Mishkaath – Ahmad, Abu Dawood.)

Musical instruments such as the guitar, banjo, flute, etc. are totally forbidden. (Mufti Muhammad Shafi Saheb, The Grand Mufti of Pakistan.)

Singing and music are na-jaez (not permissible). (Mujaddid, Hadhrat Maulana Ashraf Ali Thanvi Saheb.)

“…organized singing and band parties as theatre and bioscope or in thousand other performances are unlawful, because there are men and women present there whose passions are roused by the shows and because they contain generally love-songs and love-pictures.” (Maulana Fazlul Karim, M.A., B.L.)

“…and though the artistic result were in some cases remarkable, they cannot be classified as Islamic. For the same reason – their association with idolatrous worship music and drama came to be discouraged and despised arts. Though the delight of the common people kept music in existence…” (Muhammad Marmaduke Pickthall, Cultural Side of Islam.)

PRELIMINARY REMARKS ON SAMA’By Imaam Ghazali (rahmatullah alayh)

O dear, know that there is a secret of Allah hidden in man’s heart like fire is hidden in stone. Ulama have differed regarding the lawfulness and unlawfulness of Sama’. According to Sufis, it is lawful but it is unlawful according to A-imma-e-Muj-tha-hideen and Ulama-e-Shara’. The Sama’ may be divided into three different categories: First, to listen to it unmindfully by way of the unmindful people. Secondly, to listen to it with an evil trait in heart, in the presence of the boy or woman whom he/she loves amorously for the purpose of augmenting his/her taste (of amorous love) or to listen to it in their absence for the purpose of having a union with them (in the hope of increasing his/her desire to meet them) or to listen to a song in which there is a description of the beloved one’s trees or face and his/her beauty. This Sama’ is HARAAM and MOST OF THE YOUNGSTERS ARE INVOLVED IN THIS EVIL. SUCH A SAMA’ WILL KINDLE THE FIRE OF AMOROUS LOVE: SINCE IT IS WAJIB TO EXTINGUISH SUCH A FIRE HOW COULD (SUCH A SONG) BE LAWFUL? Thirdly (to listen to it with), a praiseworthy trait in the heart which can be strengthened by the Sama’. This is divisable into four kinds.

First Kind: a song or melody (sarod) which describes the Hajees and the Kaaba. This will inflame the desire for the House of Allah.
Second Kind: a song or melody which makes one cry and augments grief: it is rewardable to grieve when one has violated the laws of Islam or has missed a work which pleases Allah. But if one grieves over a friend’s death which was caused by the Taqdeer of Allah, it is Haraam. Both the one who grieves and the one who listens to such a grief are sinners.
Third Kind: (This seems to be included in the second kind).
Forth Kind: (a song or melody which) gives great benefit (to the listener) whose love for Allah may be so intense that it may have reached the stage of Ishq. The real purpose of Sufis listening to Sama’ is to derive this great benefit. BUT DURING THIS TIME SUCH ADEPTS ARE RARELY FOUND. IN FACT, THERE ARE MANY PEOPLE WHO ADOPT THE SUFI GUISE BUT IN THEIR INNER SELF IS COMPLETELY DEVOID OF (THE SPIRITUAL CONDITIONS NECESSARY FOR OR FAVOURABLE TO LISTENING TO THIS SAMA’). – Second Rukn: Eighth Asl.

From the above it is evident that the Sama’ of the Sufis bear no resemblance to the Qawwali sessions of today. Instrumental music – religious or irreligious – has been unanimously condemned by the Muhadditheen, the Auliya and the Fuqaha. The learned Imaam categorically states that even the Sama’ of the Sufis – i.e. without the accompaniment of musical instruments – “is unlawful according to A-imma-e-Muj-tha-hideen and Ulama-e-Shara’.” What then is the fate of present-day Qawwali shows which are conducted with the aid of musical instruments?

Maulana Fazlul Karim quotes the following from Ihya of Imaam Ghazali, Vol. 2, page 249):

“It is unanimously unlawful to play on such musical instruments as were connected with wine-drinking and prostitution such as such musical instruments as have got strings and such musical instruments as have got chords like harmonium and the drum.”

Which Qawwal does not use “Harmonium” and “Drum” today? How many of the Qawwals songs do not make blasphemous expressions?

How many of the Qawwals adhere strictly to the principles of SAMA’ as observed by those Sufis who make allowance for spiritual songs – without the accompaniment of the above mentioned musical instruments, the use of which is Haraam?

Maulana Fazlul Karim further elaborates:

“Besides what has been narrated above, it may be noted that immoral songs or songs that have got tendency towards misguidance and immorality are unlawful. INNOCENT SONGS ALSO BECOME UNLAWFUL WHEN SUNG BY GROWN-UP GIRLS IN THE MIDST OF MEN, BECAUSE THEY HAVE GREATER PROBABILITY OF AROUSING PASSIONS. SIMILAR IS THE CASE WITH YOUNG BEARDLESS BOYS WHO SING IN THE MIDST OF WOMEN AND GIRLS OR IN THE MIDST OF IMMORAL MEN. In this sense, organised singing and band parties as in theatres and bioscopes or in thousand other performances are unlawful, because there are men and women present whose passions are aroused by the shows and because they contain generally love-songs and love-pictures. The general public have got a very low hold on their passions and therefore utmost preventative measures have been taken by Islam by making such songs illegal. It must be noted that the Prophet (sallallahu alayhi wassallam) did not himself indulge in frequent songs and amusements as these are after all the vain things of this world. We Muslims should also guard ourselves against any loophole of corruption. (Allah knows best)”

In the light of Imaam Ghazali’s preliminary remarks on Sama’ (Kimya-e-SaaDat) and the quotation from his Ihya, Vol. 2, page 249, there is no doubt that the present-day Qawwali sessions – which are invariably organised by the general public, who are far from being Saints – where musical instruments are indiscriminately used and in some cases even mixed gatherings (males and females) are held, are totally Haraam.

Alhumdulillah

18-06-2005, 01:47 AM

"pure religious music is used by the Sufis to stir up in
themselves greater love toward God often obtaining spiritual
visions and ecstasies, their heart becoming as clean as silver in
the flame of a furnace.

[Imam al-Ghazali "The Alchemy of Happiness"]

Assalamoalayum...

Please don't use the name of Imam Ghazali to justify this evil of music. Brother Haqq has detailed via his post above the views of Imam Ghazali Rahmatullahi Alayhe. As far as I have understood, from my very limited knowledge, this is what is understood from Ihya ul-Uloom of Imam Ghazali:

"If someone asks: 'Does Simaa' under any circumstances become haraam?' then we shall reply:

"Yes! There are five factors, the presence of which will render Simaa' haraam. No 1 pertains to the composer of the poetry. No. 2 pertains to THE INSTRUMENTS OF THE SIMAA'. No. 3 pertains to the poetry itself. No. 4 pertains to the audience who has developed the habit of listening (to Simaa'). No. 5 pertains to the general public.""

Obviously, if we interpret that in the quote you mentioned, "pure religious music" is a translation of "simaa", it can be reasonably assumed that Imam Ghazali has obvious objections to those gatherings which include haram musical instruments.

that Imam Ahmad said about the Sufis

If you are going to quote Imam Ahmad (Rahmatiullahi Alayhe) then you may as well quote the following hadith of RasulAllah SallAllahu Alayhe Wa Sallam, recorded in the Musnad of Imam Ahmad Rahmatullahi Alayhe:

Na’fi reports that once Abd Allah ibn Umar (Allah be pleased with them both) heard the sound of a Sheppard’s flute. He put his fingers in his ears, turned his mule away from the road and said: “O Nafi’! Can you hear? I (Nafi’) replied with the affirmative. He carried on walking (with his fingers in his ears) until I said: “the sound has ceased” He removed his fingers from his ears, came back on to the road and said: “I saw the Messenger of Allah (Allah bless him & give him peace) doing the same when he heard the flute of the Sheppard” (Recorded by Imam Ahmad in his Musnad and Abu Dawud & Ibn Majah in their Sunans).

Abd Allah Ibn Umar (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give him peace) said that: “Verily Allah has forbidden alcohol, gambling, drum and guitar, and every intoxicant is haram” (Musnad Ahmad & Sunan Abu Dawud).

Abu Umama (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give peace) said that: “Allah Mighty and Majestic sent me as a guidance and mercy to believers and commanded me to do away with musical instruments, flutes, strings, crucifixes, and the affairs of the pre-Islamic period of ignorance” (Musnad Ahmad & Abu Dawud Tayalisi).

Again, I think the problem is translation - in the quote you mentioned, I would be interested in the Arabic word used for 'Music'.

Imam Ahmad's view (Rahmatullahi Alay) is explained in some detail on the following page: http://members.tripod.com/oum_abdulaziz/music2.html

Music is good for the soul.

Brother, no way!!!

It is mentioned in a hadith that "Music makes hypocrisy (nifaq) grow in the heart as water does herbage". So it is very, very bad for the heart.

--

Lets all just stop making excuses and STOP listening to music. May Allah Ta'ala make it easy for me and for every Muslim.

Wasalaam.

nauk

18-06-2005, 02:01 AM

Please don't say all music is bad because a)music is not defined and b) nor is every sound in the world, or experimental sounds.

What about music that brings people closer to islam? Or keeps there mind on islam? isn't content important?

Also there is a couple of things i have questions about. It is said that stringed intruments were not encouraged, (partly) because in those days such strings came about through killing of animals. Now, in todays times intruments e.g guitar, the string is made from metal or non-animal material.. could one apply old logic to this?

Mossy

18-06-2005, 02:24 AM

Indeed, we follow the ijtihad of our mujtahids and the positions in our madhabs and stay within the boundaries they strive to find.

I take the Maliki position that it's ok to listen but not ok to play as I am a layman.

Valid position in the school, valid school.

Ikhtilaf?

nauk

18-06-2005, 10:21 AM

Mossy i will ask my shaykh when he comes over cos I'm pretty sure he has said it's ok to listen to certain kinds of music as long as content is good and it reminds ppl about there islam and also where it is heard.

There is difference of opinion on music within islam, there is no 1 opinion. Genenrally listening to it excessively is where the danger is. Also people don't even mention the educational aspects of music. There are people who completely reject all forms of music, and some who allow some small room for it. Otherwise this would have been a non-issue a long time ago.

ahsanirfan

18-06-2005, 04:06 PM

godilali

24-06-2005, 08:47 AM

An interesting article I found, attributed to Shaykh al Islam Mustafa Sabri Effendi

A Topic of Dispute in Islam: Music
Mustafa Sabri
Beyan-ul-Haq, issue: 63, year: 2, vol: 3, 1910 (A journal which used to be issued by the Islamic Scholars Society)

Mustafa Sabri was one of the top Ottoman scholars in the 20th century. He served as a shaikhulislam (Highest religious authority) in the Ottoman State. He died in 1954 in Egypt.

This translation was prepared by Muaz Özyigit. This article appeared in our printed magazine in Turkish.

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If the head of the family is fond of tambourine,
It is no wonder why the whole family dances! [1]
Whether it is through natural/physiological means or instruments, or tunes, depending on the kind or the different ways, music may be forbidden or disliked or even allowed according to some Islamic religious edicts. However, it is also known that Islam avoids absolutely accepting or remaining indifferent to the issue of music. It is this latter fact, ie, a sort of position by Islam, of cautioning by not allowing music, or encouraging it without reservation. It is this position whose reason or essence we will be discussing.

It would not do justice at all to compare this position of reservation by Islam with heartsick people who are unable to appreciate the joyful effect of music which is considered by those who are fond of pleasures, as of great spiritual value. Perhaps Islam does not see right to remain indifferent to music because it knows how delightful music is to our nature and how strong it is on our feelings. Our religion has an exceptionally good view in any case, in discovering the hidden dangers which might be inherent in the sweetest and most pleasurable things. Indeed, a heavenly religion should lead to the truths which are unattainable by man himself, as this is expected in the guiding nature of the religion.

Firstly, music is a useless activity which in fact, is a state of passiveness. As we will explain in another article about gambling, the fact that such an inactivity, which is inherent in those so called professions, did not escape the attention of our religion.

Secondly, the benefit and pleasure taken from music involves a meaning of deep slavery in passion. Since Islam is the only enemy of passiveness and slavery in passion, an important duty of Islam is to search their traces in unexpected hide-outs.

Although it might be difficult for some to realize the fact that music has a sense of passiveness, those with a subtle mind would not hesitate to accept it, as it is not possible to imagine another worldly benefit of music. As for this world, it is useless as in the idiom of "no good for stomach"[2]. One should not ask hastily: how could this be claimed while there are many singers, instrument players in the West, for example, making a living or even a fortune? To make a living would not be proper unless it is done in a way which does not harm human dignity since it would not be at ease with conscience otherwise.

(One may think) that we are roaming from one bizarre opinion to another: Where on earth is the harm to human dignity in this? Again, one should not be hasty. The acts of pure entertainment are considered low-level professions in the eyes of unpolluted human nature. You should not take seriously the applause and respect and perhaps requests given to the famous of these kinds of artists. Those who pay respects and make requests do not mind doing so, since they do it, in a way, taking away a crumb of honour from the artist, by hiding this loss from him. Likewise, a lot of respect is usually paid to some ladies in order to take sexual advantage of them.

From such an entertainment point of view, it shows a quite bizarre mentality of some parents who are proud of having taught their daughters how to play an instrument. It is also bizarre to see some people wishing to marry a girl with musical training, in an attempt to imitate Western civilization which, they think, gives the utmost importance to the respect of woman. It might be said that being able to play an instrument is not a shame for a woman as it is her natural duty to make her husband happy with her company. However, such an objection is not valid because happiness and enjoying each other's company in a marriage is a mutual benefit. Then, one can imagine how bizarre and ridiculous it would be for a man to say he is lacking the qualities for marriage just because he does not know how to play an instrument!

Compared to singers and instrument players, although composers look, to some extent, free of the hidden disgrace explained above, the art of composing could not get rid of the pros and cons of singing or playing as they depend on each other. Also, while the waves of pride and dignity rise in teaching knowledge, as opposed to an atmosphere of of frivolity spreading from the classes of composers. Of course, we all appreciate the meaning of "playing music after forty years of age" [3] That is why it would be quite offensive to ask a man of high rank in a government to sing a song no matter how good it is as it would be an affront to his dignity. As opposed to this, teaching knowledge regardless of rank is considered a means of increasing honour and pride.

An attempt to cover up the problem above, by claiming that a composer can concentrate on teaching music without having to put himself in a frivolous and disgraceful position by shouting or singing before students would, in fact, mean to admit our claim, let alone being an argument against it.

All these problems we have tried to expose above are about those who make a living through music. As for those who see it as a hobby, playing only for friends, the passiveness and the waste of time for both player and listeners are pretty obvious, not needing a special attempt to expose it.

During listening to music, people would not be doing anything for the good of humanity. They would cause, instead, a lot of money to change hands. And, in return for the money, what do these people get? Nothing! Consider this: Suppose a shoemaker sells you a shoe. And you wear it and walk to your shop. Let us say you sell books in your shop. You both make a profit and help knowledge and science spread in your country. This way you would serve in a chain of benefits in the society by making other people too to benefit, such as those who print or write books, and the manufacturers of paper or the cotton farmers and on the other hand, there are the craftsmen who process leather for shoes and the farmers who raise animals to provide leather. When it comes to music, although those who manufacture instruments and those who offer their skills for your hearing appreciation, by playing them certainly benefit, this chain of benefits ceases at you!

Paying for music is not the same as hiring a horse-and-cart to go out for a picnic, because this way you could contribute more to your work of being a complementary part of the chain of human needs by benefitting your health in addition to helping the cart driver make a living. Besides, those carts are used for transportation at other times than those of picnic. In short, picnic is one thing and music is another. Of course, nothing could be said against music when it is a medical necessity for a patient like clean air being one of the most important necessities in treating patients. Nevertheless, it is not known yet that music is prescribed by physicians despite the fact that treatment with music has recently become a familiar term.

Now, let us talk about another face of musical pleasures, the one involving a deep indulgence in passion: Under what kind of influence are the feelings of those who are in an atmosphere which is full of emotional temptations caused by music? The effect of music can have various ways: with music, a lonely person feels his loneliness more, an orphan feels more the loss of his parents, a patient feels more sorrowful of his situation, and an aged person feels sorrier that the most of his life has already gone. Yet again, with music, a lucky person with wealth and a high ranking position feels happy more than he usually is. In short, music paints the reality in darker colours by increasing the sorrow of the the sorrowful and the happiness of the happy. And this way, the effect of music resembles that of alcohol, causing people to perceive the reality in a more stretched way than it really is. Above all of these, music has a tremendous effect in agitating the feelings of romance and love. That is why a banquet with music is usually accompanied with pretty women and alcoholic beverages. Therefore, the most intimate secrets of love are exposed first by poems, then, under the disguise of music, in a similar manner to some women making themselves more attractive under the disguise of the hijab. Or, the words that cannot be normally said by lovers can be uttered by means of music and poetry. That is why it is not considered rude, if a person who is too shy to say "I'm dying for her, I'm crazy for her" shouts the same words before others by music and poetry. Furthermore, I wonder how parents who would like to raise their daughters in chastity and modesty with wisdom allow them to sing the most intimate words of love, considering this a good quality for a girl at the age of marriage despite the fact that it is shameful (in our society) for girls to utter even the word of marriage which is lawful in Islam. If the opinion of some thinkers of this century, who said "if women are not kept busy, they would think of some other things do to", is to be taken, then women who are fond of playing instruments would have found even an irresistible guide to those kind of thoughts.

However, is dreaming love and romance a bad thing? What else is like love that makes man feel angelic and gives compassionate and elevated feelings? Love is so strong that it is not possible to remain indifferent to the whining of the lovelorn and suffering hearts. Yes, this is quite true. However, there is no other issue, as delicate as this, vulnerable to abuse. Indeed, it was not an exaggeration when Hoja Nasruddin (Juha), when asked if he ever had a love affair, said: Yes, I was just getting involved once, but we were surprised! [4] Although love cannot be but mutual, it seems shameful for women in particular. And a man esteems a woman who only loves him. Besides, he would not excuse other women being in love with other men. And the woman he loves has no importance attached to her by others.

Having said these considerations about music, it has become easier to express an opinion about love odes which form the most elegant kind of poetry. As for the poetry of eulogy or satire they are not usually commendable as the former is a kind of flattery and the latter is fault-finding. As for the poetry to uphold the moral values we have no objection. Islam's position can be summarized as accepting the good poetry and rejecting its bad kind, anyway.

Although poetry is perhaps the best of the literal arts, Islam's uneasiness about poetry is because it does more harm than good. Even a student's obsession of poetry is considered a sign of going astray, leaning towards laziness even by scholars of the modern times. What consists of the capital of poetry is confessed by poets themselves:

"The material of poets never runs out
No end to lies even to an end this world is brought" [5]
In ancient times when poets never made such confessions (out of their pride), the nature of their poetry was exposed by the Holy Quran:

As for poets, the erring follow them. Hast thou not seen how they stray in every valley, And how they say that which they do not? [6]
However, poetry is far more important than music as poetry sharpens the mind and can be informative.

Before we finish the topic of music, let us add that, if the effect of music on feelings must indeed be an important need for the soul, the recitation of the Quran serves that need in a much more dignified way. This is also shown by the fact that harmonious recitation of the Quran is recommended in Islam. However, it should also be noted that a musical tune accompanying the recitation is not proper. In other words, a harmonious recitation is recommended in some hadiths of the prophet (pbuh), yet the scholars are against the musical recitation of the Quran. The reason of these two seemingly conflicting opinions can be understood by making a distinction between the two concepts of music:

If music is to be applied with its rules and techniques to the recitation it would violate the rules of tajweed [7]. So, this kind of music with notes and rules, like composed pieces, is not allowed in the recitation. However, if a person recites the Quran, associated with the beauty of his natural tunes, this is commendable. This way is very reasonable considering the fact that an abuse of the Quran with music must be avoided. That is why a piece of music is listened to for appreciation of its musical value, without necessarily understanding its words, for the most part. Although the meaning of the words in some pieces of music can be realized to some extent, the composers usually have to fill the gaps with "la la"s to balance the piece of music. Obviously, such a practice in the Quranic recitation is out of the question.

Besides, nobody wants to listen to the music of a person with no talent for it. As for the talented, their natural tunes are more pleasant and impressive than their musical skills acquired through musical training. Our claim should not seem bizarre. We have witnessed the loss of purity and sweetness in the recitation of once famous Quran reciters, after being exposed to musical education. Therefore, natural music should be superior to the acquired musical skills, as the former is an extempore act while the latter consists of repeating composed and used tunes. At this point we have got one more claim: It is known that one nation may not enjoy the music of another. So it means that the effect of music is in proportion to its locality. Therefore, a person's natural music should be superior, as being his personal music, to his national music...

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[1] In the original text, this was an Arabic poem.
[2] This is a Turkish idiom used for professions which are no good to make a living.
[3] This is a Turkish idiom implying that a person does not behave as mature as his age requires.
The reader should bear in mind the Islamic and traditional values prevailing in his time among the Ottomans, while reading this article. With Western values about dignity and music, his opinions might become quite difficult to understand.
[4] This is a famous remark attributed to the well known folk figure, Hoja Nasreddin, indicating that love affairs can reach dangerous levels very quickly, no matter how innocently they begin.
[5] This is a Turkish poem in the original text. No reference for it is given.
[6] The Holy Quran 26:224-226
[7] Tajweed: The method of proper authentic recitation of the Quran.