Question about Music - Please help!

[AbuMuslimKhorasani]

Salam Alaykum,

A brother has asked me this question:

I have another question, it's regarding music. I have been told various opinions regarding this, some say its haram, other say its halal as long as it's within limits (lyrics are not vulgar etc.). I listen to ghazal and poetry and they have music in background. Are those prohibited as well?

Your answers are appreciated.

Thanks,

[Hafiz Gee]

salam

what i've read is that music/poetry etc. can be haram on the basis of the following things:

a) subject matter

b) instruments used

if the subject matter is vulgar etc. describing a woman in great detail with regard to features, talking abt lewd things then it's haram

also if any instruments other than the "duf" is used then it will be haram as well.

[FususAlHikam]

Salam Alaykum,

A brother has asked me this question:



Your answers are appreciated.

Thanks,

Dont listen to useless poetry, only that poetry is good which reminds you of the aakhirah and of Allah swt and fuels the love for Allah and His messenger salallahu alayhi wa sallam. And remember: women are not allowed in mehfil e sama, this is against the adaab of the poetry gathering.

Music is not even a question - you cannot listen to it.

[AbuMuslimKhorasani]

salam

what i've read is that music/poetry etc. can be haram on the basis of the following things:

a) subject matter

b) instruments used

if the subject matter is vulgar etc. describing a woman in great detail with regard to features, talking abt lewd things then it's haram

also if any instruments other than the "duf" is used then it will be haram as well.

Dont listen to useless poetry, only that poetry is good which reminds you of the aakhirah and of Allah swt and fuels the love for Allah and His messenger salallahu alayhi wa sallam. And remember: women are not allowed in mehfil e sama, this is against the adaab of the poetry gathering.

Music is not even a question - you cannot listen to it.

Salam Alaykum,

May Allah bless both of you brothers .

[ftannouss]

Would someone mind pointing out where in the Quran or Sunnah does it say that music is Haram? Thanks

[mmb786]

Would someone mind pointing out where in the Quran or Sunnah does it say that music is Haram? Thanks

The Narration of al-Bukhaaree:
The Prophet peace and blessings of Allaah be upon him said : "There will be [at some future time] people from my Ummah who will seek to make lawful fornication, the wearing of silk, wine drinking and the use of musical instruments [ma'aazif]. 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 Allaah 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." al-Jowhari, the author of the ancient dictionary 'as-Sihaah', asserts that ma'aazif signifies musical instruments, al-'aazif indicates one who sings, and the 'azf of the wind is its voice..

Az-Zabeedi also says that ma'aazif are instruments of leisure which are drummed upon or played, like the loot ('ood) , the drum (tanboor), the small hand drum (daff) or other such musical objects.

Ibn Hajar in Fathul-Baaree relates that 'azf is also used to describe singing (ghinaa).

This authentic hadeeth clearly establishes the prohibition of music and singing and this in itself is sufficient for the one who really wishes to see the Truth of the affair. However there are other authentic narrations on the subject that we quote below.

The Narration of Ibn Maajah :
The Messenger of Allaah peace and blessings of Allaah be upon him said : "A people of my Ummah will drink wine, calling it by other than its real name. Merriment will be made for them through the playing of musical instruments and the singing of female singers. Allaah will cleave the earth under them and turn others into apes and swine."
This hadeeth has also been narrated by al-Bayhaaqi and ibn Asaakir, and has been authenticated by the renowned scholar of hadeeth Ibn al-Qayyim.

Narrations of Ahmed bin Hanbal :
The Messenger of Allaah peace and blessings of Allaah be upon him said : "Verily Allaah prohibited wine, gambling and al-koobah; and every intoxicant is prohibited." Sufyan said : " I asked the narrator, Ali bin Badheemah, ' What is al-Koobah?' He answered, 'It is the drum'."

The Messenger of Allaah peace and blessings of Allaah be upon him said : "Verily Allaah has prohibited for my Ummah wine, gambling, a drink distilled from corn, the drum and the lute; while He supplemented me with another Prayer, the witr"

The Narration of Haakim and Others :
That the Messenger of Allaah peace and blessings of Allaah be upon him said : "Verily I did not prohibit weeping [per se], but rather I forbade two voices [sowtayn] which are imbecilic [ahmaq] and sinfully shameless [faajir]: one a voice [singing] to the accompaniment of musical amusement [lahw] and Satan's [wind] instruments; the other, a voice [wailing] due to some calamity, accompanied by striking of the face and tearing of garments. But this [weeping off mine] stems from compassion, and whosoever does not show compassion will not receive it."
This hadeeth is graded Hasan, and has been strengthened by other narrations.

The Narration of Abu Bakr ash-Shaafi'ee : Anas bin Maalik may Allaah be pleased with him related from the Prophet peace and blessings of Allaah be upon him that "two cursed sounds are that of the [wind] instrument [mizmaar] played on the occasion of joy and grace, and woeful wailing upon the occurrence of adversity."

These narrations should prove sufficient to show the illegality of music and singing to musical accompaniment to the one "has a heart or gives ear while he is heedful." [Surah Qaf Verse 37].

From the statements of the Companions may Allaah be pleased with them :
The Sahaabah may Allaah be pleased with them were the best people after the Messenger of Allaah peace and blessings of Allaah be upon him, and best understood the deen of Islaam as they understood it directly from the Messenger peace and blessings of Allaah be upon him. The ijmaa' (consensus) of the Sahaabah may Allaah be pleased with them is therefore binding upon the Muslim Ummah, as is the complete consensus of any generation of scholars on a certain religious issue.

(copied and pasted from: yahoo answers)

[Seifeddine-M]

Evidence From The Qur'aan

THE FIRST AAYAT
The Qur’aan Majeed states:“And, among people are those who purchase talks of futility (lahwal Hadith) thereby misleading (others) without knowledge from the Path of Allah, and they make of it (Allah’s Path) a mockery. For such people is the disgraceful punishment. And, when Our aayaat are recited to them, he turns away in arrogance as if he did not hear it; as if there are plugs in his ears. Give him the tidings of a painful punishment.” (31:6-7)

TAFSEER OF THE AAYAT
(1) Ibn Jareer reports that Ibn Abbaas (radhiyallahu anhu) said: “This aayat was revealed in regard to a man among the Quraish who had purchased a slave woman who was a singer (for the purpose of singing).”

It was the practice of a certain enemy of Islam to divert people from listening to the Qur’aan Majeed with music and singing. He had purchased a slave woman for this specific purpose.
The Qur’aan Shareef, in its inimitable eloquence describes this singing and music with the terms ‘lahwal Hadith’, bringing within its scope not only music and singing, but all futile activities such as play and amusement which divert man’s attention from the purpose of his creation and from the Thikr of Allah Ta’ala. In addition to the applicability of the Qur’aanic aayaat to their relevant specific incidents which occasioned their revelation, the terms employed by the Qur’aan constitute directives for all present and future exigencies having the same common effect (illat). In line with this eloquent style and the timeless nature of the Ahkaam, the Qur’aan brings music and singing within the ambit of the generical terms, lahwal Hadith. Hence, all futile, nonsensical and evil acts which divert man from Allah Ta’ala are ordained haraam by this aayat. Among the acts which have such a diversionary effect to the highest degree are music and singing. Even mubah (initially permissible) acts will become unlawful if due to excessive indulgence they divert man from Allah’s remembrance or they induce him to commit futility and haraam.

(2) Narrating from Abu Salmah (radhiyallahu anhu), Imaam Baghawi (rahmatullah alayh) states:“Rasulullah (sallallahu alayhi wasallam) said: ‘It is not lawful to teach girls to become singers and their price is haraam. In this regard was revealed the aayat: “And, among people are those who purchase lahwal Hadith….”

(3) Tirmizi and other Muhadditheen, narrating from Abu Umaamah (radhiyallahu anhu) said:“Rasulullah (sallallahu alayhi wasallam) said: ‘Do not sell singing girls nor purchase them, and do not teach them. There is no goodness in any trade-dealing in them. The money thus acquired is haraam….. In this regard was revealed the aayat: “And among people are those who purchase lahwal Hadith…”

(4) The eminent Mufassir, Imaam Mujaahid (rahmatullah alayh) said: “The reference (of lahwal Hadith) is to singing girls and singers.” In another narration, Hadhrat Mujaahid
(rahmatullah alayh) said: “It refers to singing and every play and futility.” (Ahkaamul Qur’aan)

(5) In an exceptionally stern rebuke for those who indulge in singing and music, Hadhrat Makhool (rahmatullah alayh) said: “I do not perform Janaazah Salaat on him (one who indulges in music and singing) because Allah Ta’ala says (in the Qur’aan): ‘And, among people are those who purchase lahwal Hadith…” (Tafseer Mazhari)

(6) Hadhrat Abdullah Ibn Mas’ood (radhiyallahu anhu) who was a very senior Aalim among the Sahaabah, explaining this aayat said:“By Allah! Its meaning is singing.” (As-Sunanul Kubra of Baihqi) The same is mentioned in Mustadrak and Tafseer Ibn Jareer. Imaam Ibn Jareer (rahmatullah alayh) narrates in his Tafseer that when people asked Hadhrat Ibn Mas’ood (radhiyallahu anhu) about the meaning of this aayat, he responded:“It refers to singing. I take oath by The Being besides Whom there is no deity but He.’ He repeated this statement thrice.” (Tafseer Ibn Jareer)

(7) Explaining this aayat, Hadhrat Hasan Basri (rahmatullah alayh) said:“Verily, lahwal Hadith refers to everything which diverts you from the ibaadat of Allah and from His remembrance, such as story-telling during the night, jokes, futility, singing and similar acts.” (Tafseer Ruhul Ma-aani)

(8) In another narration, Hadhrat Hasan Basri (rahmatullah alayh) said: “This aayat was revealed in regard to singing and musical instruments.” (Tafseer Ibn Katheer)

(9) Haafiz Ibn Hareer (rahmatullah alayh) states in the tafseer of this aayat: “It refers to singing and listening to it.”

(10) The eminent Sahaabi, Hadhrat Abdullah Ibn Umar (radhiyallahu anhu) said: “It means singing.” (Ighaathatul Luhfaan) This Qur’aanic aayat which severely criticizes lahwal Hadith, while it brings all forms of futility and nonsensical activities within its scope, specifically refers to singing and music. This is the unanimous tafseer of the authorities of the Shariah – the Sahaabah, Taabieen and Tab-e-Taabieen.

THE SECOND AAYAT
Allah Ta’ala states in the Qur’aan Majeed:“They (the Mu’mineen) do not attend zoor. And when they pass by futility, they pass by with dignity.” (25:72)

TAFSEER OF THE AAYAT
(1) Commenting on the meaning of this aayat, Hadhrat Muhammad Bin Hanafi (rahmatullah alayh) said:“Az-zoor here means singing. Laith said so on the authority of Mujaahid…………And, az-zoor is baseless talk and it also applies to baseless acts. Singing is of the greatest acts of zoor.” (Shawaahidut Tafseer)

(2) Imaam Abu Bakr Jassaas, commenting on this aayat said: “It has been narrated from Imaam Abu Hanifah (rahmatullah alayh) that az-zoor is singing.”

THE THIRD AAYAT
Allah Ta’ala states in the Qur’aan Majeed:“And hound from among them with your voice whomever you are able to gain control over.” (17:64)

When shaitaan was ignominiously expelled from Jannat, he vowed to mislead the servants of Allah Ta’ala. In response, Allah Ta’ala made the aforementioned proclamation.
The Mufassireen of the Qur’aan say that the meaning of ‘your voice’ in the context of this aayat refers to singing. Shaitaan has been given the ability of singing. He inspires his myriads of followers with his art of music and singing, thereby gaining an effective grip over their brains and hearts. With his voice (singing and music), shaitaan casts his spell over human beings. With music and singing, he deposits them into the dregs of immorality, futility and falsehood. Smitten by the spell of music and singing, people wander aimlessly in lands of fantasy and imagination. They are separated from reality and truth by the nifaaq which music and singing implant into the heart. Allah Ta’ala therefore, in this aayat, proclaims to shaitaan to proceed with his evil work using his voice.

TAFSEER OF THE AAYAT
(1) Hadhrat Mujaahid (rahmatullah alayh) in his tafseer of the aayat says: “With your voice, i.e. with singing.” (Ruhul Ma-aani)

(2) Allaamah Suyuti (rahmatullah alayh) states:“Mujaahid said: ‘It means singing and musical instruments.’ Hasan Basri (rahmatullah alayh) said: ‘It refers to the duff.’” (Al-Akleel)

It is significant that according to Hadhrat Hasan Basri (rahmatullah alayh) even the duff comes within the scope of this prohibition since he avers that the voice of shaitaan also applies to the sound of the duff. Since Hadhrat Hasan (rahmatullah alayh) was the Khaleefah (spiritual representative) of Hadhrat Ali (radhiyallahu anhu), he actively propagated the Math-hab of Hadhrat Ali in this regard. According to Hadhrat Ali (radhiyallahu anhu), even the duff is haraam.

(3) Hadhrat Dhuh-haaq (rahmatullah alayh) comments: “It is the sound of the flute.” (Tafseer Qurtubi)

(4) Ibn Abu Haatim (rahmatullah alayh) narrates in his tafseer of this aayat that Ibn Abbaas (radhiyallahu anhu) said:“It refers to every act which invites to sin. It is well-known that singing is among the greatest acts inviting towards sin. Precisely for this reason has it been described as the voice of shaitaan.” (Ighaathatul Luhfaan)

THE FOURTH AAYAT
Allah Ta’ala states in the Qur’aan Majeed:“What! Are you surprised at this speech (the Qur’aan)? You laugh, do not cry and you sing.” (53:59-61)

TAFSEER OF THE AAYAT
(1) Imaam Abu Ubaid said that in the dialect of Hameer the word samood (from which the term saamidoon’ in this aayat is derived) refers to singing. Hadhrat Ikramah also tenders the same explanation. (Ruhul Ma-aani)

(2) Allaamah Ibn Manzoor says: “It is narrated from Ibn Abbaas (radhiyallahu anhu) that he said: ‘Samood is singing in the dialect of Hameer.’” (Lisaanul Arab)

(3) Abdur Razzaaq, Bazzaar, Ibn Jareer and Baihqi narrated that Ibn Abbaas (radhiyallahu anhu) said in the tafseer of this aayat: “It is singing in the Yamaani dialect. When they (the mushrikeen) would hear the Qur’aan, they would sing to show their disdain.” (Ruhul Ma-aani)

In these verses, the Qur’aan Majeed criticizes singing. It describes singing and music variously with the terms lahwal Hadith, samood and zoor. In one aayat it is described as the voice of shaitaan. From the Qur’aan Majeed it is abundantly clear that the general rule pertaining to singing even without music is prohibition. All the authorities of the Shariah from the very time of the Sahaabah, unanimously claim that the Qur’aan prohibits singing and music. There can, therefore, be no scope for difference on this issue. Any difference attributed to an accepted personality of Islam is undoubtedly an error of judgement.

The Majlis (Sawtush Shaytaan)

[Seifeddine-M]

Evidence From The Ahaadeeth

(1) Hadhrat Abu Maalik Ash’ari (radhiyallahu anhu) says that he heard Rasulullah (sallallahu alayhi wasallam) say:“Most certainly, there will be in my Ummah people who will make lawful fornication, silk, liquor and musical instruments.” (Bukhaari)

(2) In another version of this narration, Rasulullah (sallallahu alayhi wasallam) said: “Most certainly, people from my Ummah will consume liquor which they will describe with some other name. Over their heads will be playing musical instruments and singing girls. Allah will cause the earth to swallow them, and from among them He will transform into apes and pigs.” (Ibn Maajah)

The punishment for music and singing is exceptionally severe. Some juhhaal (ignoramuses) have attempted to escape the condemnation of music and singing stated in this Hadith by presenting a very stupid argument. They argue that the punishment mentioned in this Hadith applies to a collective act which consists of four deeds, viz., fornication, silk, liquor and music.

It is their contention that musical instruments by themselves are not evil, hence not haraam. Only when used together with the haraam acts will it also become haraam, hence the Hadith mentions it along with the other three sinful deeds. The logical conclusion of this absurd argument is that if fornication is committed in isolation of the other three deeds, it will be lawful. Similarly, if liquor is consumed alone, i.e. without the accompaniment of music, fornication, and silken garments, it will be halaal. Similarly, wearing silk will be permissible for males according to this ludicrous logic if it is unaccompanied by the other three acts. The absurdity of thisfallacious argument is self-evident. There is no need for discussing it further.

This Hadith is an unambiguous assertion of the hurmat (being haraam/prohibition) of musical instruments. In this Hadith, Rasulullah (sallallahu alayhi wasallam) uses the word (Yasta-hil-loona, i.e. they will make lawful). He mentioned four acts which people in the later ages would make lawful, viz. fornication, liquor, silk and music. This presupposes that these acts are haraam. It is meaningless to say that a lawful act will be made lawful. This absurdity is the consequence of the stupid and false contention of the proponents of music and singing.

A haraam act is made lawful, and this is precisely what Rasulullah (sallallahu alayhi wasallam) said. The time will dawn when Muslims will make halaal these four haraam acts. In fact, all four evils have already been made ‘halaal’ in Muslim lands and by Muslim communities all over the world. There is almost unanimity of the stupid masses and the juhhaal deviate modernists on the‘permissibility’ of music and singing. Alcohol in a variety of forms and labels has been given the green light by even the Ulama in most countries. Males don silk without even having heard of its prohibition.

Fornication is actively promoted in the form of legalized prostitution in Muslim countries and at secular educational institutions. The Bangladesh Supreme Court transgressed all limits of shamelessness by declaring that prostitutes have the right to earn a living by means of prostitution. This shaitaani court ordered the Bangladeshi government to release all imprisoned prostitutes and to refrain from hampering them in the filthy trade of their bodies. These lesser signs of Qiyaamah are materializing right in front of our eyes.

In some quarters an attempt has been made to assail the authenticity of this Hadith. Much has been written by the authorities of the Shariah in vindication of this Hadith’s authenticity. Here it will suffice to say that this Hadith is highly authentic. It is bereft of any blemishes. The gravity of the chastisement – disfiguration and transformation into apes and swines – should be more than adequate to jolt Muslims into the realisation that music is a crime with which one dares not trifle.

(3) Imraan Bin Husain (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said:“In this Ummah will be earthquakes, disfiguration (of faces which will be transformed into apes and pigs) and showers of stone (descending on them from the heaven).” A man from among the Muslimeen said: “O Rasulullah! When will this be?” Rasulullah (sallallahu alayhi wasallam) said: “When singing girls and musical instruments will become profuse and when liquor will be consumed (in abundance).”(Tirmizi)

(4) Hadhrat Abu Hurairah (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said:“During the last of ages (in close proximity to Qiyaamah) a nation from my Ummah will be disfigured (and transformed) into apes and pigs.” The Sahaabah said: “O Rasulullah! Will they be Muslim?” Rasulullah (sallallahu alayhi wasallam) said: “Yes. They will be testifying that there is no deity but Allah and that I am His Rasool, and they will be fasting (in the month of Ramadhaan).” The Sahaabah asked: “O Rasulullah! What will be their condition (to warrant such chastisement)?”

Rasulullah (sallallahu alayhi wasallam) said:“They will be indulging in musical instruments, singing girls, musical drums, and they will be consuming liquor. They will one night go to sleep after their liquor and amusement. When they arise in the morning, they will have been disfigured (and transformed into apes and pigs).” (Kaf-fur Ruaa’)

It is apparent from this Hadith that the musical drum (the tablah of the qawwaals) and similar other kinds of musical drums are not the duff mentioned in the Ahaadith. Musical drums have been declared haraam unanimously by all authorities from the very age of the Sahaabah.

(5) According to another Hadith, also narrated by Hadhrat Abu Hurairah (radhiyallahu anhu), Rasulullah (sallallahu alayhi wasallam) said:“I take oath by The Being Who has sent me with the Haqq (Truth)! The world will not come to an end until earthquakes, the descent of showers of stones (from the heaven) and disfigurement of faces (which will be transformed into apes and swines) had not taken place.’ The Sahaabah said: ‘When will that happen, O Rasulullah?’ He replied: ‘When you see women seated on saddles (i.e. riding horses and in this age, driving cars); when singing girls are to be found in profusion; when false testimony becomes rampant, and when homosexuality and lesbianism become prevalent.”(Bazzaar and Tibraani)

All these evil deeds mentioned in this Hadith are widely prevalent in this age. Women driving vehicles has become a norm in even Muslim society. Music and singing have become accepted practices in even Muslim homes. Among the signs of Qiyaamah are the acts of music and singing which have permeated every facet of life. Even the pious people who are averse to music and singing are unable to protect their ears from the satanic din of music and singing which blares in the streets, in the shops, in the factories, in the planes, in the offices, on the cellphones and even in the public toilets.

Even the Musaajid are becoming proliferated with musical tunes of the confounded cellphones belonging to confounded people who have absolutely no fear and shame for Allah
Ta’ala, no respect for His Musaajid and the musallis of the Musaajid. In flagrant violation and total disregard for the divine Shariah of Allah Ta’ala, Muslims in this age step out of the way to ensure that the ringing tone of their phones is the voice of shaitaan (music). And this evil is terribly defiling the holy atmosphere of Musjidul Haraam in Makkah and Musjidun Nabawi in Madinah. May Allah Ta’ala save us from His chastisement. We now only have to wait for the disfiguration and transformation of faces of these evil people into apes and pigs, and also for the showers of stone to rain from the heavens.

(6) Hadhrat Ali Bin Abi Taalib (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said:“When my Ummah indulges in fifteen misdeeds, calamities will settle on them. Among these are singing girls and musical instruments.” (Tirmizi)

(7) Sahl Bin Sa’d (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said:“There will befall this Ummat earthquakes, disfigurement of faces and showers of stones.’ It was said: ‘O Rasulullah! When will this happen?’ Rasulullah (sallallahu alayhi wasallam) said: ‘When singing girls become in profusion and liquor is made lawful.” (Ibn Maajah)

Numerous Sahaabah have narrated Ahaadith in which Rasulullah (sallallahu alayhi wasallam) warned of disasters overwhelming the Ummah as a consequence of the profusion of music, singing and singing girls. Among these Sahaabah are: Hadhrat Abu Maalik Ash’ari, Hadhrat Imraan Bin Husain, Hadhrat Abu Hurairah, Hadhrat Ali, Hadhrat Sahl Bin Sa’d As-Saaidi, Hadhrat Ubaadah Bin Saamit, Hadhrat Abu Umaamah, Hadhrat Ibn Abbaas, Hadhrat Saeed Bin Khudri, Hadhrat Abdullah Bin Bishr, Hadhrat Anas, Hadhrat Abdur Rahmaan Bin Saabit and Hadhrat Aishah (ridhwaanullaahi alayhim aj-maeen).

(8) Hadhrat Naafi’ (radhiyallahu anhu) narrates:“Once when Hadhrat Abdullah Bin Umar (radhiyallahu anhu) heard the sound of a shepherd’s flute, he placed his fingers in both ears (to block the sound of the music), and he diverted his mount from that path. (As they rode on), he would say: ‘O Naafi’, can you still hear (the sound)?’ I would say: ‘Yes.’ He would then continue riding. Only when I said: ‘I can no longer hear it’, did he remove his fingers from his ears. Then he returned to the road. He then said: ‘I saw Rasulullah (sallallahu alayhi wasallam) doing like this when he had heard the flute of a shepherd.” (Ahmad and Abu Dawood)

This was the reaction of the devotees of Rasulullah (sallallahu alayhi wasallam). They could not tolerate the voice of shaitaan. When music dinned into their ears, they literally plugged their ears with their fingers. By what stretch of reasoning and on what basis of shame and honesty can it be claimed that Rasulullah (sallallahu alayhi wasallam) had permitted music and singing? He had described it as the voice of shaitaan. He would plug his ears to block the sound of shaitaan’s voice entering his ears.

(9) Hadhrat Abdullah Bin Umar (radhiyallahu anhu) narrates: “Verily, Nabi (sallallahu alayhi wasallam) made haraam liquor, gambling, the musical drum and the tambourine. And, every intoxicant is haraam.” (Ahmad and Abu Dawood)

(10) Hadhrat Ibn Abbaas (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said:“Verily, Allah has made haraam liquor, gambling, the musical drum, and every intoxicant is haraam.” (Ahmad, Abu Dawood, Baihqi, etc.)

(11) Hadhrat Ibn Abbaas (radhiyallahu anhu) narrated:“The musical drum (tablah) is haraam. Liquor is haraam, and musical instruments are haraam.” (Kaf-fur Ruaa’)

(12) Hadhrat Ibn Mas’ud (radhiyallahu anhu) narrated:“Verily, Nabi (sallallahu alayhi wasallam) heard a man singing one night. He then said: ‘His Salaat is unacceptable! His Salaat is unacceptable! His Salaat is unacceptable!” (Nailul Autaar)

(13) Hadhrat Abu Hurairah (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: “Listening to music and singing is sinful. Sitting at such gatherings is fisq (immoral transgression). Deriving pleasure from it is kufr.” (Nailul Autaar)

(14) Hadhrat Ali (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said:“I have been sent (by Allah) to destroy musical instruments……..The earning of a male singer and a female singer is haraam. The earning of zina is haraam. It is incumbent on Allah not to allow a body nourished by haraam, entry into Jahannum.” (Kaf-fur Ruaa’)

The evil of music and singing is sufficiently abominable to warrant it being lumped together with zina (fornication). One Hadith describes singing as “the spell of shaitaan

(15) Hadhrat Ibn Abbaas (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said:“I have been sent (by Allah Ta’ala) to destroy the musical drum (tablah) and the flute.” (Jam’ul Jawaami’)

The tablah and other forms of musical drums are not to be confused with the duff for which there is limited permissibility.

(16) Hadhrat Umar (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said:“The earning of a singer is haraam and her singing is haraam.” (Nailul Autaar)

(17) Hadhrat Ali (radhiyallahu anhu) said: “Rasulullah (sallallahu alayhi wasallam) prohibited beating of the duff (drum) and the sound of the flute.” (Nailul Autaar) From this Hadith as well as others, the ambiguity about the duff is eliminated. It is clear from several Ahaadith that the general ruling of prohibition applies to even the duff. However, an exception has been made for only the duff for the Days of Eid and marriage occasions provided no haraam acts are committed. This Hadith has the effect of abrogation. It cancels out the other narrations in which the duff was allowed. The fact that Hadhrat Ali (radhiyallahu anhu) and other Sahaabah too propagated the general prohibition of the duff even after the demise of Rasulullah (sallallahu alayhi wasallam) is sufficient substantiation for the abrogating force of this Hadith as well as other Ahaadith which also mention the prohibition of the duff.

(18) Hadhrat Ali (radhiyallahu anhu) narrated: “Rasulullah (sallallahu alayhi wasallam) forbade beating the duff, playing the harp and blowing the flute.” (Kanzul Ummaal)

(19) Hadhrat Ibn Mas’ud (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said:“Verily, singing generates hypocrisy in the heart just as water causes farm-produce to grow”. (Baihqi)

(20) Hadhrat Abu Hurairah (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: “Love for singing germinates hypocrisy in the heart just as water causes plants to grow.”

(21) Hadhrat Ibn Mas’ud (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said:“Beware of listening to musical instruments and singing, for verily, both these acts germinate nifaaq (hypocrisy) in the heart just as water causes vegetables to grow.” (Kaf-fur Ru’aa’)

(22) Hadhrat Anas (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said:“Whoever sits and listens to a singing girl, Allah will pour molten lead into his ears on the Day of Qiyaamah.” (Ibn Asaakir)

On what basis now can the permissibility of music and singing be argued? The severity of the punishment should be an adequate deterrent to abstain even if some narrations indicate permissibility.

(23) Hadhrat Ali (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said:“Whoever dies while he has a singing slave girl, do not perform Janaazah Salaat for him.” (Haakim)

(24) Safwaan Bin Umayyah (radhiyallahu anhu) narrated that Amr Bin Qurrah said (to Rasulullah – sallallahu alayhi wasallam): “I am very unfortunate. I do not see any way for acquiring my rizq except by means of my duff. Therefore, grant me permission to sing (i.e. with my duff) such songs which will be devoid of any immorality (evil).’ Rasulullah
(sallallahu alayhi wasallam) replied: “I do not give you permission. There is no honour and no goodness (in what you are saying). O enemy of Allah! You are a liar. Most certainly, Allah has ordained for you halaal rizq, but you have chosen what Allah has made haraam for you in place of what He has made halaal for you of the sustenance He has decreed for you.” (Baihqi, Tibraani, Dailmi)

The fact that this person sought permission for singing with his duff is abundant and clear testimony for his awareness of the prohibition, hence he requested permission. If music and singing were lawful, there would not have been the need for him to seek permission from Rasulullah (sallallahu alayhi wasallam). No one had asked Rasulullah (sallallahu alayhi wasallam) to farm or to trade. Anyone who inclined to these professions would readily become involved therein. Since these are permissible activities, there was no need to seek permission. But not so with music and singing. The awareness of the prohibition of the voice of shaitaan constrained the man to seek exemption and permission. But he was very harshly rebuffed by Rasulullah (sallallahu alayhi wasallam) who branded him “the enemy of Allah”.

This Hadith also refutes the contention of the permissibility of ‘good’ songs – songs which are devoid of immoral content. The Hadith is also an adequate response for those who in this age believe that without dealing in bank-riba, it is not possible to progress financially. They deceive themselves into believing that sufficient halaal avenues for the acquisition of halaal rizq no longer exist. Those who proffer such contentions are termed ‘enemies of Allah’ by Rasulullah (sallallahu alayhi wasallam). Allah Ta’ala has ordained halaal ways for our sustenance. Whoever avers the contrary is a liar.

Man in his greed substitutes the halaal ways and means for haraam methods, labouring under the extreme misconception of gaining abundant wealth by means of the unlawful ways he has appropriated for himself. Ultimately he will be frustrated and fail in his endeavours to achieve what he has targeted. One will not gain a cent more than the divinely stipulated and decreed amount.

(25) Hadhrat Ibn Abbaas (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said:“On the Day of Qiyaamah, Allah Azza Wa Jal will proclaim:
“Where are those who had protected their ears and their eyes from the musical instruments of shaitaan?” (Allah Ta’ala will instruct the Malaaikah):

“Separate them (from the multitudes of people).” They (the Angels) will separate them, and have them seated on dunes of musk and ambergris then Allah Ta’ala will say to the Malaaikah: “Recite to them My Tasbeeh and My Tamjeed.” The Malaaikah will then recite to them with such beautiful voices, the likes of which no one had ever heard.”

This Hadith has been narrated by Allaamah Ibn Hajar Makki from Dailmi. The Sahaabi narrating it is Hadhrat Ibn Abbaas (radhiyallahu anhu). Allaamah Ali Muttaqi also narrates this Hadith, but from the Sahaabi, Hadhrat Jaabir (radhiyallahu anhu)—Kanzul Ummaal. Allamah Muhammad Bin Muhammad Maghribi narrates this Hadith from Hadhrat Bin Al-Munkadir (Jam’ul Fawaaid). Imaam Tha-aalabi also narrates it from Muhammad Bin Al-Munkadir, but from Ibn Wahab. – (Jawaahirul Hassaan)

Those who indulge in the haraam music and singing of this world, will be denied the music of Jannat.

(26) Hadhrat Abu Musa Ash’ari (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said:“Whoever listens to the sound of singing, he will not be given permission to listen to the (beautiful) voices of the Ruhaaniyyeen in Jannat.” When it was asked: ‘Who are the Ruhaaniyyeen?’ Rasulullah (sallallahu alayhi wasallam) said: “The Qaaris of Jannat.” (Kanzul Ummaal)

In his Tafseer, Imaam Qurtubi comments: “We have mentioned this Hadith in Kitaabut Tathkirah along with other similar examples. Thus, he who consumes wine will be denied the pure drink (of Jannat) in the Aakhirah. He who wears silk will not wear silk in the Aakhirah, etc. All this is correct in meaning……”

(27) Hadhrat Ibn Umar (radhiyallahu anhu) narrates:“Nabi (sallallahu alayhi wasallam) prohibited singing and listening to singing, and (he also prohibited) gossip.”
(Kaf-fur Ruaa’)

(28) Zaid Bin Arqam (radhiyallahu anhu) narrates:“Once a youth while singing passed by Nabi (sallallahu alayhi wasallam) who was walking in a street of Madinah. Rasulullah (sallallahu alayhi wasallam) said: ‘Alas! O young man! Why do you not sing with the Qur’aan (i.e. recite it beautifully instead of singing songs)?’ He repeated this statement several times.” (Dailmi)

(29) Hadhrat Abu Umaamah (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: “When someone raises his voice with singing, Allah sends two shaitaans who sit on his shoulders striking his breast with their heels until he stops (singing).” (Tibraani)

(30) Hadhrat Abdur Rahmaan Bin Auf (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said: “I have forbidden two ignorant immoral voices: (The first)- the sounds of futility at the time of merrymaking, and the musical instruments of shaitaan. (The second)- the wailing sounds at the time of calamity when the face is struck and the garments are torn.” (Haakim in Mustadrak)

(31) Hadhrat Abu Hurairah (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: “The bell is among the musical instruments of shaitaan.” (Abu Dawood)

(32) Kisaan narrates that Hadhrat Muaawiyyah (radhiyallahu anhu) stated in his Khutbah:“Verily, Rasulullah (sallallahu alayhi wasallam) forbade seven things, and I too forbid you from these things. Know that these things are: Loud wailing (on occasions of death), singing, pictures………” (Tibraani)

(33) In a lengthy Hadith narrated by Hadhrat Abu Umaamah (radhiyallahu anhu), it is mentioned that on the occasion of the expulsion of shaitaan from the heaven and his exile to earth, he (Iblees) supplicated to Allah Ta’ala: “O my Rabb! You have exiled me to earth and you have made me accursed………Now, therefore bestow to me a caller (who can call to my path).’ Allah Ta’ala said: “(Your caller) is musical instruments………..” (Tibraani)

(34) Allaamah Qurtubi, in his Tafseer, narrates the following Hadith: “Verily, once when Abdullah Bin Mas’ud (radhiyallahu anhu) heard someone singing, he hastily left the place. This reached Rasulullah (sallallahu alayhi wasallam). He thereupon commented: ‘Indeed, Ibn Umm Abd(i.e. Abdullah Ibn Mas’ud) is an honourable abd (slave of Allah).”

Two salient facts emerge from this Hadith: One- Hadhrat Abdullah Bin Mas’ud (radhiyallahu anhu) was aware of the prohibition of music and singing, hence he hastily left the place. Two- Rasulullah (sallallahu alayhi wasallam) approved of his action and commended him. This too clearly indicates the evil of singing and music.

(35) Hadhrat Abu Burzah (radhiyallahu anhu) narrated:“We were with the Nabi (sallallahu alayhi wasallam) on a journey when he heard two men singing. The one was responding to the other (by means of singing poetry). Nabi (sallallahu alayhi wasallam) then said: ‘Look who these two are.’ They (the Sahaabah) said: ‘They are so and so (naming them).’ Rasulullah (sallallahu alayhi wasallam) then cursed, saying: ‘O Allah! Cast them upside down in Jahannum.” (Majmauz Zawaaid)

The gravity of the prohibition of singing and music should be apparent from the vehemence of the curse of Rasulullah (sallallahu alayhi wasallam).

(36) Rasulullah (sallallahu alayhi wasallam) said:“Verily, Allah Ta’ala sent me as a Mercy and a Guide to the worlds, and He has commanded me to destroy musical instruments……”

(37) Hadhrat Abu Hurairah (radhiyallahu anhu) narrates:“Rasulullah (sallallahu alayhi wasallam) said: ‘Verily, the bell is of the musical instruments of shaitaan.”
(Muslim and Abu Dawood)

(38) Hadhrat Abu Hurairah (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said:“The Malaaikah do no associate with a group in which there is a dog or a bell.” (Muslim and Abu Dawood)

(39) Hadhrat Aishah (radhiyallahu anha) narrated:“Verily, Nabi (sallallahu alayhi wasallam) instructed that all bells be cut off from the necks of the camels on the Day of Badr.” (Musnad Ahmad)

(40) Hadhrat Umar (radhiyallahu anhu) narrated: “I heard Rasulullah (sallallahu alayhi wasallam) saying:“Verily, with every bell is a shaitaan.” (Abu Dawood)

The tinkling and jingling of bells are also associated with shaitaani music, hence the stringent prohibition.Now that these numerous Ahaadith in which Rasulullah (sallallahu alayhi wasallam) severely condemns music and singing has dawned on those who lacked awareness, there cannot be a Muslim with a healthy Imaan who will still believe in the permissibility of the voice of shaitaan.

The Majlis (Sawtush Shaytaan)

[Seifeddine-M]

Statements Of The Sahaabah (radiallaahu 'anhum)

(1) Hadhrat Abdullah Ibn Mas’ud (radhiyallahu anhu) said: “When a person mounts an animal (or a vehicle) without reciting Bismillaah, shaitaan becomes his companion (along the route), and encourages him to sing. If he is not a good singer, shaitaan urges him to at least wish to be a good singer.” (Baihqi)

(2) Hadhrat Jaabir (radhiyallahu anhu) said:“Beware of singing, for verily, it is from Iblees. It is like shirk by Allah. None but the shaitaan sings.” (Umdatul Qaari from Dailmi)

Since singing is the voice of shaitaan and the trap with which he lures people into slavery of the nafs, singers are likened to shaitaan by Hadhrat Jaabir (radhiyallahu anhu). To emphasise the gravity of the prohibition, Hadhrat Jaabir (radhiyallahu anhu) equates singing to shirk. A principle of Hadith regulating statements of the Sahaabah is that issues which cannot be determined by man’s intelligence, but which require Wahi for substantiation, are attributable to Rasulullah (sallallahu alayhi wasallam). In otherwords, statements of the Sahaabah regarding thawaab and the Hereafter, are in actual fact what they had heard directly from Nabi-e-Kareem (sallallahu alayhi wasallam).

(3) Once when Hadhrat Aishah (radhiyallahu anha) visited the home of her brother to see his sick children, she found a man with long hair singing to amuse the children. Hadhrat Aishah (radhiyallahu anha) immediately exclaimed: “He is shaitaan! Expel him! Expel him! Expel him!”(Sunan Kubra of Baihqi)

Those who cite Hadhrat Aishah’s childhood incident of having listened to a little girl beating the duff, should not ignore her attitude and castigation of the singer whose expulsion from the home she commanded.

(4) Hadhrat Abdullah Ibn Mas’ud (radhiyallahu anhu) was invited to a Walimah (marriage feast). When he arrived at the house he heard singing. He halted at the door. He was asked:‘Why have you halted?’ He replied: “I heard Rasulullah (sallallahu alayhi wasallam) say: ‘He who increases the number of a crowd is of them. He who is pleased with an act of the people is a partner in its commission.” Al-Mataalibul Aaliyah)

Hadhrat Abdullah Ibn Mas’ud (radhiyallahu anhu) had an intense aversion for music and singing. His companions inherited the same attitude. If he would see even a child with a duff he would grab and destroy it. This was his attitude inspite of his awareness of the permissibility of the duff on marriage occasions.

(Al-Amr Bil Ma’roof wan-Nahyi anil munkar) Hadhrat Ibraaheem Nakh’i (rahmatullah alayh) who is among the very senior Muhadditheen and Fuqaha is a student of Hadhrat Abdullah Ibn Mas’ud (radhiyallahu anhu) via the link of Hadhrat Alqamah (rahmatullah alayh) who was among the senior Taabieen Fuqaha. He (Hadhrat Nakh’i) said: “We would roam around the streets searching for children with duffs. We would seize and destroy them.” (Al-Amr Bil Ma’ruf wan Nahy anil munkar)

This was the attitude and instruction which the illustrious Sahaabah acquired from Rasulullah (sallallahu alayhi wasallam). Notwithstanding the exemption to use the duff on marriage occasions, the Sahaabah in general, and Hadhrat Mas’ud (radhiyallahu anhu) and Hadhrat Umar (radhiyallahu anhu) in particular would physically prevent people from playing with the duff on any other occasion. They would confiscate and destroy the duffs.

(5) Hadhrat Uthmaan (radhiyallahu anhu) said:“Since the time I pledged allegiance to Rasulullah (sallallahu alayhi wasallam), I never sang nor spoke a lie nor ever touched my private organ with my right hand.” (Awaariful Ma-aarif)

(6) Once when Hadhrat Umar (radhiyallahu anhu) passed by a group of people, a singer was singing to them. Hadhrat Umar (radhiyallahu anhu) cursed them, saying that Allah Ta’ala should make them deaf.

(7) A similar incident occurred with Hadhrat Abdullah Bin Umar (Hadhrat Umar’s son). He too cursed in the same way his father had cursed. (Ihya-ul Uloom)

(8) Once Hadhrat Abdullah Bin Umar (radhiyallahu anhu) passed by a little girl who was singing. He commented: “If ever shaitaan would leave (unmolested) anyone, he would have left this (little girl).” (Baihqi)

(9) The following narration appears in Musannaf Abdur Razzaaq: “When Umar (radhiyallahu anhu) would hear the beating of a duff, he would send someone to investigate. If it transpired that it was a Walimah occasion, he would maintain silence. If it was not a Walimah, he would set off with his whip.”

(10) Once a little girl with jingling bells on her was brought to Hadhrat Aishah (radhiyallahu anha). She exclaimed:“Never ever bring her to me except after you have cut off the bells. I heard Rasulullah (sallallahu alayhi wasallam) saying: ‘The Malaaikah do not enter a home in which there is a bell.’” (Abu Dawood)

In another narration, Hadhrat Aishah (radhiyallahu anha) exclaimed: “Remove from me the one who removes the Malaaikah.” (Musannaf Abdur Razzaaq)

Regarding jingling and tinkling bells, Shaikhul Hind Hadhrat Maulana Mahmudul Hasan (rahmatullah alayh) said:“Verily it (the bell) according to the Hadith is the musical instrument of shaitaan because it diverts the heart from the Thikr of Allah Ta’ala.” (Anwaarul Mahmud Sharh Abu Dawood)

It does not behove the votaries of music and singing to quote Hadhrat Aishah (radhiyallahu anha) in support of their fallacies. Hadhrat Aishah (radhiyallahu anha) repeatedly clarified her position on the issue of music and singing. There is simply no scope for permissibility in her statements of condemnation. She condemned singing and music in unambiguous and emphatic terms.

The aforementioned statements and acts of the Sahaabah are adequate for convincing the honest searcher of the truth that music and singing have no place in Islam. The prohibition of the voice of shaitaan is re-enforced with much emphasis by the Sahaabah. We shall now present the statements of some of the illustrious authorities of Islam who were Students of either the Sahaabah or their Students.

The Majlis (Sawtush Shaytaan)

[Seifeddine-M]

The Salaf us Saliheen

(1) Someone asked Hadhrat Qaasim Bin Muhammad (rahmatullah alayh) about singing. He said: “I prohibit singing and I detest it.” The person asked: “Is it haraam?” Hadhrat Qaasim replied: “Son! When Allah Ta’ala will separate Haqq and Baatil, to which category will He assign singing?” (Ruhul Ma-aani) The clear-cut self-evident answer is that singing will be assigned to the baatil category. It is not the Haqq. It is falsehood. It is the voice of shaitaan.

Imaam Qurtubi narrates the following ruling of Hadhrat Qaasim Bin Muhammad (rahmatullah alayh):“Singing is baatil, and baatil will be in the Fire.” (Tafseer Qurtubi)
(2) Hadhrat Qaasim Bin Muhammad (rahmatullah alayh) also said: “Allah curses the singer and the audience.”

(3) Uthmaan Laithi (rahmatullah alayh) narrating from Yazeed Bin Waleed (rahmatullah alayh) said:“O Bani Umayyah! Beware of singing. It destroys shame, increases carnal lust and eliminates honour. It is the representative of liquor. It does what liquor does. Verily, singing invites to zina (fornication).” (Ruhul Ma-aani)

(4) Hadhrat Dhuh-haak (rahmatullah alayh) said:“Singing destroys wealth, enrages Allah and ruins the heart.” (Ruhul Ma-aani)

(5) Hadhrat Ibraaheem Nakh’i (rahmatullah alayh) said:“Singing sows nifaaq (hypocrisy) in the heart.” (Tafseer As-Siraajul Muneer)

This is in fact Rasulullah’s statement which Hadhrat Nakh’i had heard from his Ustaadh Alqamah who was the Student of Hadhrat Abdullah Ibn Mas’ud (radhiyallahu anhu).

(6) When Hadhrat Umar Bin Abdul Azeez (rahmatullah alayh) sent his children to their Ustaad, Sahl (rahmatullah alayh), he wrote the following to the Ustaadh: “The first thing you should ingrain in them by your instruction is an aversion for musical instruments. These had been originated by shaitaan. Their consequence is the Wrath of Rahmaan
(Allah Ta’ala). Verily, it has reached me from highly authentic Ulama that to be present at a place where musical instruments are playing, to listen to singing and to desire it, germinate hypocrisy in the heart just as water germinates plants. I take oath that it is simpler for an intelligent man to abstain from such (evil) places than to allow nifaaq to become embedded in the heart.” (Ad-Durrul Manthur)

(7) Hadhrat Umar Bin Abdul Azeez (rahmatullah alayh) who was the Khalifah and known as Umar, The Second, issued the following order to his governors in the various lands of the Islamic empire:“Verily, these Ajmi people amuse themselves with some things which shaitaan has made adorable for them. Save the Muslims at your place from these things……Save them from these baatil (false, haraam) things, from futility, from singing and other similar acts. If they do not desist, then punish them within the limits (of the Shariah).” (Tabqaat Ibn Sa’d)

(8) Hadhrat Fudhail Bin Iyaadh (rahmatullah alayh) said:“Singing is the spell of zina.” (Talbeesul Iblees)

(9) Hadhrat Sayyid Abdul Qaadir Jilaani (rahmatullah alayh) said: “It (singing and music) is not permissible for anyone. If anyone says: ‘I listen to it for the remembrance of Allah,’ we shall say that he is a liar because the Shariah has not differentiated in this. If it (singing) was ever permissible, it would have been permissible for the Ambiya (alayhimus salaam).” (Ghuniyatut Taalibeen)

These statements will suffice to indicate the evil of music and singing, and the abhorrence which Islam has for these voices of shaitaan.

The Majlis (Sawtush Shaytaan)