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.
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.
That's a matter of opinion.Originally Posted by nauk
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....
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The Voice of Islam :: THE MAJLIS
..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.
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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:
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."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.""
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
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.
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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.
Last edited by Alhumdulillah; 18-06-2005 at 02:04 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?
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?
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.
wouldn't that warrant a definition of music?
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.
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