The Sama’ (singing) of some of the Auliya:
Below are some extracts from Sautush Shaitaan, the chapter on:
The Sama’ (singing) of some of the Auliya:
1. Shaikh Ahmad (rahmatullah alayh) states:“There is no doubt that the gatherings of sama’ which are prevalent in our times are no permissible. Such practices are kabeerah (major) sins. It clear is kufr to believe these practices to be permissible. This type of sama’ is within the scope of (the Qur’aanic aayat which prohibits) lahwal hadeeth (futile speech)…….
In this age a fatwa of permissibility (of unadulterated sama’) should not be given even for those (Auliya) who are qualified to listen to it because the corruption in this age has reached such a degree that every person claims to be qualified to listen to sama’.
It is entirely true that Hadhrat Junaid Baghdaadi (rahmatullah alayh) had repented from sama’ in his time despite him holding an extremely lofty status in ma’rifat and taqwa.” (At-Tafseeraatul Ahmadiyyah)
2. Hadhrat Zunnoon Misri (rahmatullah alayh) said:“He who listens to sama’ for satisfying his sensual appetite becomes a heretic (zindeeq).”
3. Hadhrat Junaid Baghdaadi (rahmatullah alayh) said:“When you see a mureed seeking permission to listen to sama’, then understand that he is still deficient (in the spiritual path).” It has been reported that Junaid Baghdaadi (rahmatullah alayh) had abandoned sama’ and had forbidden his mureeds (disciples) from it.” (Awaariful Ma-aarif)
4. In condemnation of music and singing, Hadhrat Shah Abdul Haqq Muhaddith Dehlawi (rahmatullah alayh) writes in his Kitaab, Madaarijun Nubuwwah:“The greatest Arabian musician and singer was Tuwaylis, This Tuwaylis was a miserable, ill-omened, dismal and unfortunate person who was born on the day Rasulullah (sallallahu alayhi wasallam) had died. Tuwaylis was weaned from his mother’s milk on the day Hadhrat Abu Bakr (radhiyallahu anhu) died. He attained puberty on the day Hadhrat Umar (radhiyallahu anhu) was martyred. He married on the day Hadhrat Uthmaan (radhiyallahu anhu) was martyred, and a son was born to him on the day Hadhrat Ali (radhiyallahu anhu) was martyred.”
5. Shaikh Nasruddin Muhaqqo says:“When the false sufi sways to and from in his sama’ sessions, the devil pokes him from behind with his finger so that the tempo of his swaying increases – right and left.” (Fataawa Burhaanah)
6. Hadhrat Abdullah Hasan Khirqaani (rahmatullah alayh) said: “Sama’ is for those who, when in its midst, are transported into the higher realms of roohaaniyat (spirituality). All veils are removed and they can see the activities of the angelic realm.”
7. The following appears in Fataawa Khairiyyah:“The summary (of this discussion on music/singing) is: There is no permission in our time for sama’ because Junaid Baghdaadi (rahmatullah alayh) had made taubah for (having participated in) sama’ in his age.” Hadhrat Nizaamuddin Auliya (Sultaanji) – rahmatullah alayh – who used to listen to sama’ had also repented.
8. “The practice (of sama’) of the so-called sufis of our time is unlawful. It is not permissible to even make an intention of sitting in such gatherings. The (true) Sufis of former times did not act like these so-called sufis. What has been narrated from Rasulullah (sallallahu alayhi wasallam) regarding his listening to poetry is not an indication for permissibility of singing.” (Sharhul Multaqi)
9. Hadhrat Shaikh Suharwardi (rahmatullah alayh) writes:“A person should reflect and decide with fairness the sama’ functions which are organised in our time. They should reflect on the singer, his sitting, his drum and musical instruments. Then he should ask: Was there ever such forms of function in the age of Rasulullah (sallallahu alayhi wasallam)? Did the Sahaabah at any time invite a singer or a qawwaal? Did any of them ever assemble like moths around a singer? There is no doubt in the obtainal of a negative response. Thus, if there was any benefit in sama’, these great personalities (the Sahaabah) would not have totally abstained from it. Whoever claims that there is any goodness and virtue in sama’ and makes efforts to organise such functions he is totally devoid of understanding the attitude and disposition of Rasulullah (sallallahu alayhi wasallam) and his Sahaabah-e-Kiraam. Some of the later Ulama had extracted some concessions for sama’. But, alas! Most people have fallen into error in this regard.” (Awaariful Ma-aarif)
10. Hadhrat Suharwardi (rahmatullah alayh), continuing his exposition on sama’ said:“When the singer is a beardless lad in the sama’ function, then fitnah (moral corruption) rears its head. According to all Allah-fearing people this sama’ is absolutely haraam. Hadhrat Baqiyyah Bin Walid (rahmatullah alayh) said: ‘The illustrious predecessors regard it as Makrooh (Tahrimi – forbidden and sinful) to cast even a glance at a beardless lad.’” (Awaariful Ma-aarif)
11. Hadhrat Suharwardi (rahmatullah alayh) adds:“In conclusion: Now, for the Jamaa’at of Sufiya’ there remains only one way—they should totally abstain from these kinds of functions, and stay away from places of suspicion. Tasawwuf is the embodiment of sidq (truth/honesty) and haqeeqat (spiritual reality). Never contaminate it with futility and mockery.” (Awaariful Ma-aarif)
12. Allaamah Ibn Hajar (rahmatullah alayh) writes:“Qurtubi (rahmatullah alayh) narrated from Imaam Tartusi (rahmatullah alayh) that he was asked about those people who gather at a place and begin the proceedings with Tilaawat of the Qur’aan-e-Kareem. Thereafter one person stands up and sings some poetry. Then all present lapse into ecstasy and begin swaying (in a form of a dance) simultaneously beating the duff. Is it permissible to join this company of people? He (Imaam Tartusi) replied: ‘According to the Akaabir Sufiya’ this practice is highly erroneous and deviation. Islam means only Kitaabullah and the Sunnat of the Rasool (sallallahu alayhi wasallam).
It is never permissible for any person who has Imaan in Allah and the Aakhirah to join such people nor aid them in this unlawful practice. This is the Math-hab of the Four Imaams and of other Mujtahideen.
Some people cite the stories of the Mashaaikh in substantiation of dancing and singing……….. The most important argument in this regard is that we do not believe that these stories (which are attributed to the Mashaaikh) are true. It is quite probable that just as the zindeeqs have attributed many fabrications to Rasulullah (sallallahu alayhi wasallam), so to have they done with regard to the Mashaaikh.
On the assumption that the Mashaaikh did practise these deeds, which obviously they did not, then it should be understood that for us proof is firstly Rasulullah (sallallahu alayhi wasallam), then the Sahaabah, then the Aimmah-e- Mujtahideen………
Imaamul Aarifeen, Qudwatul Ulama, Abu Ali Ruhaazi (rahmatullah alayh) responded beautifully to the following question which was posed to him: ‘A person enjoys himself with musical instruments and claims that this is permissible for him because he had attained such a position where changing states do not have any affect on him.’ He responded to this question: ‘Yes, he has indeed attained a position. But that is in Jahannum.”
Some of the Aimmah of Yemen said that the sama’ which was prevalent in their time was undoubtedly haraam on account of the presence of evils. It is among the obligations of the ruler to prevent people from sama’.” (Kaffur-Riaa’)
13. Qaadhi Humaidud Deen (rahmatullah alayh) said:“I suffer from an incurable heart problem. Its cure is only sama’. Hence for me it is permissible to listen to sama’ while for you it is haraam.” (As-Sunnatul Jaliyyah)
14. Shaikh Naseeruddin Chiraagh Dehlawi (rahmatullah alayh) was the most senior khalifah of Hadhrat Nizaamuddin Auliya (rahmatullah alayh). Once he was present at a gathering of the mureeds of Hadhrat Nizaamuddin Auliya, they began with sama’. Hadhrat Naseeruddin left the gathering and went outside. Some of the mureeds commented: ‘Do you reject sama’ and have you abandoned the path of your mentor (Shaikh)?’ Shaikh Naseeruddin replied: ‘No one’s practice is proof (in the Shariah). If my mentor had practised sama’, it is his problem. His practising of sama’ is not proof for the permissibility of sama’. Only the Kitaab of Allah and the Sunnah constitute hujjat (proof).’ Some followers of their desires, reported this statement to Hadhrat Nizaamuddin Auliya, said: ‘Mahmood (i.e. Shaikh Naseeruddin) spoke the truth. What he has said is the Haqq.” (As-Sunnatul Jaliyyah)
15. The following is recorded in Khairul Majaalis:“A close associate came to Shaikh Naseeruddin Mahmood (rahmatullah alayh) and said: ‘Tell me, how can musical instruments and the raqs (dervish dances) of the Sufis be permissible?’ The Shaikh replied: ‘There is consensus (Ijma’) on the prohibition of musical instruments. If someone leaves on Tariqah of Sulook and adopts another tariqah, he still remains in the Shariat. However, if he leaves the Shariat, where will he go? Furthermore, the difference pertains to only sama’, not to musical instruments. According to some Ulama sama’ together with its conditions is permissible for the Ahl-e-Hadhraat (the senior Auliya). But as far as musical instruments are concerned the consensus is that they are haraam.” (As-Sunnatul Jaliyyah)
16. Shaikh Abdul Haqq Muhaddith Dehlawi (rahmatullah alayh) writes in Farul Ismaa’: “The mureeds of Shaikh Naseeruddin said: Our Shaikh had announced that anyone (from his circle) who listen to sama’ with (musical) instruments has left the fold of my bay’t (i.e. he is no longer my mureed).” (As-Sunnatul Jaliyyah)
17. Shaikh Ali Bin Muhammad Jaandaar (rahmatullah alayh) narrated that according to Shaikh Nizaamuddin Auliya there are several conditions for the permissibility of sama’. These are:
* The singer has to be a man of spiritual excellence.
* The listeners have to be men of Allah, not slaves of the nafs.
* The content of the song should be lawful not evil or immoral.
* The sama’ should not be accompanied by musical instruments. (As-Sunnatul Jaliyyah)
The aforementioned statements and rulings of the Auliya have been extracted by Hadhrat Mufti Muhammad Shafi’ (rahmatullah alayh) from As-Sunnatul Jaliyyah Fil Chishtiyyatil Ulyah, which is a kitaab authored by Hakimul Ummat Maulana Ashraf Ali Thaanvi (rahmatullah alayh). We in turn have made these extracts from Hadhrat Mufti Muhammad Shafi’s kitaab, Islam or Museeki (Islam and Music).
18. Shaikh Abu Uthmaan al-Maghribi said:“If it is the desire to reap the full benefit of sama’, one should dwell in solitude, renounce all thoughts of created things, and remember Allah and submit to His Will. One has to take flight from one’s ego and abandon worldly attachment.”
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