On music

[Mossy]

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]

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]

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

[faqir]

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]

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

[Zahra]

Assalamu Alaikum,

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

[Mossy]

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]

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.

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

[Idrees]

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]

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"]