Wahhabi scholars
divided over imam's fatwa on Music?
“A
majority of the Saudi scholars, whether in the
official religious establishment or outside it, are unanimous in their stand
against singing and music despite the fact that a huge singing
opera is presented every year during the National Cultural
and Heritage Festival (Janadriya).
^Shaikh Adel Al Kalbani
Riyadh: A fatwa (religious ruling) issued by Shaikh
Adel Al Kalbani, a former imam of the Grand Mosque in Makkah, in
which he claimed that Islam does not forbid singing and music has split
Saudi scholars, Islamic thinkers and secularists.
"There is no clear-cut religious ruling that says singing
and music are not permissible in Islam," Al Kalbani has said.
[...]
Shaikh Saleh Allihaidan, former chairman of
the Supreme Judicial Council and member of the Supreme Council of Senior
Saudi Scholars, said Al Kalbani was an imam of a mosque and not a qualified scholar to issue
fatwas.
"Al Kalbani should not meddle in fatwas. He should stay in his
mosque to lead prayers and recite [the] Quran. He should not put his nose in
the issues concerning fatwas,"
he said.
MUSIC AND ISLAM
?
?
Since long time it has been a subject matter of
controversy whether Music is allowed in Islam or not?
In Sufism, there are several branches in Islam.
Some Sufi branches of Islam use music in their spiritual ceremonies and
practice.
Chishtiya Sufism branch is the one which use the music
widely in the Mehfil-e-Sama .
In Mehfil-e-Sama, the devotional sufi songs,
Praising songs for Allah, Prophet (PBUH) and friends of Allah are sung by the
religious sufi singers.
Islam is great and broad religion. It is a religion
of broad minded people. Islam cares for the nature, natural things and natural
feelings.
Islam therefore allows for food for nafs (self desires) too.
Islam asks to control the self desires and never says to kill self desires. As for example, law of marriage is introduced in Islam so that the necessary self desire of sex can be satisfied in a halal way. While there is a provision in Islam for giving food to nafs, there is every reason to believe that the provision for food to ruh, that is, music, must be there. Music is food for ruh. It is not a food for nafs.
Islam therefore allows for food for nafs (self desires) too.
Islam asks to control the self desires and never says to kill self desires. As for example, law of marriage is introduced in Islam so that the necessary self desire of sex can be satisfied in a halal way. While there is a provision in Islam for giving food to nafs, there is every reason to believe that the provision for food to ruh, that is, music, must be there. Music is food for ruh. It is not a food for nafs.
One can
realize the fact that a weeping little kid can be made silent by using sweet
music or by simple musical tone voice of the mother.
In religious books, it has been mentioned that if a kid weeps so much and does not stop crying, recite third kalema (la haula wa la quwwat).
Saitan forces the kid to weep. So, the opposite
property (stop-weeping property of music) must be anti-saitanic. Hence, the
basic property of music is sacred.
But this sacred thing can be worsened if used
in night clubs and bars
in the same way as the diamond is made dirty if dropped in mud.
in the same way as the diamond is made dirty if dropped in mud.
---
Hazarat Khwaza Moinuddin Chishty Sanjari (RA)
was one of the great friends of Allah in Chishtiya silsila (branch)
There are number of great friends of Allah called
as saints, in Chishtiya Silsila. These saints were all time great aalims
(Scholars) too. They used musical sama-e-mehfil to praise the beloved. These
scholars must be followed.
How can the
present day scholars (aalims) question about mehfil-e-sama organized by great
friend
of Allah known as deputy of Prophet (صلى الله عليه وسلم).
of Allah known as deputy of Prophet (صلى الله عليه وسلم).
Hazrat Khwaja Mu'inuddin Chishti r.a. was born in 535/536
A.H.(1141 A.D.) in Sajistan (Persia) and was the direct descendent of a noble
family coming down from a direct lineage of the holy Prophet Muhammad صلى الله عليه وسلم. He was a Hassani and a Hussaini Syed ['Syed'
means one's ancestry can be traced back to the Prophet Muhammad, صلى الله عليه وسلم himself and in this case through both Hadrat Hassan, r.a. and Hadrat Hussain,
r.a., who were the sons of Hadrat Ali, r.a.].
He
was brought up in Khorasan and received his early education at home from his
father, Hazrat Syed Ghayasuddin, r.a. At the
age of 9, he committed the Holy Qur'an to memory.
Sultan-ul-Hind
Hazrat Shaikh Khwaja Syed
Muhammad Mu'īnuddīn Chishtī Dargah Hazrat Khawaja Gareeb Nawaz Moin-ud-Din Hasan Sanjari
Chisty Ajmeri Sultan-ul-Hind Shafat Amr (R.A) became Sahib e Majaz Marfooh ul
Ijazat Aulu ul Azam walmartaba Shahansha-e-Walayat in Chisty Silsala on 560
Hajri in the town of Chist. He (R.A) is known as Shahansha-e-Hind al
Wali...or Sultan ul Hind and also as Khawaja Gareeb Nawaz.
Khwaza Moinuddin Hasan Chishty Sanjari Summa
Ajmeri (RA) who gave Iman to nine
millions - 90 (ninety lakh) people and admitted into Islam!
Hazrat Khwaja Moinuddin Chishty
Sanjari Summa Ajmeri (R.A.) honoured as Ata-e-Rasool (صلى الله عليه وسلم) was born early in the
morning on monday the 14 the Rajab of 535 Hijri. (23 February 1141 C.E.)
He se,ved and remained under training of
Shaikho-Murshid Tariqat Hazrat Khwaja Usman Harooni (RA) for the period
of complete Twenty years. He learned Elm-e-Batin and how to control consciousness
and hertfelt desire. He came to Ajmer India via Macca Mukarrama, Madina
Munawarra, Baghdad Sharif, Asfahan, Multan, Lahore and Delhi he selected soil
of Ajmer for place of respermanently and spent his whole life for preaching of
doctrines of Islam through love an peace and serving human being.
He left this temporary world at the age of
97th on Friday the 6th Rajab of 633 Hijri
(Friday 24 April 1265 C.E.) since his ,demise on this auspous day
an annual urs mubarak is celebrated every year as a mark of reverence and
homage.
Hazrat Khwaja
Mu'inuddin Chishti r.a. proceeded to Delhi via Fort Shadman, Multan, Lahore and
Samana.
At Lahore, he stayed for 40 days that the ^Mazaar Sharif of Hazrat
Data Ganj Baksh (Hazrat Ali Hujwiri r.a) age dipped in honey
attracting thousands of Hindus and Muslims.
But he had set his sight on Ajmer,
which had been away from the light of learning and guidance. He wanted the city
of Ajmer to be the centre of learning, teaching and spiritual activities.
What
a surprising thing is that some aalims (scholars) of present time is going to
argueagainst music used in Islam. This clearly indicates that they might not
have learnt the precious books written by Chishtiya saints as for example “Rahatul
Qulub, FawaaidulFawaad, Kashful Mahzub of Data Saheb etc.
Though there are number of evidence in
Islamic books for validity of Music, the logical and thoughtful insight gives
us marvelous guidance that music in Islam is Halal and allowed in Islam. In
Quran there has been mentioning “Don’t you think deeply, there are numerous
signs in his creation for your guidance” The thoughtful insight gives the
following guidance for the Music.
(1) Example of Glass or Bottle:
The Empty Glass or Bottle is not Halal nor Haram.
Its Haram or Halal depends on the liquid filled in it. If halal liquid like
pure water is filled, the glass will become halal. If wine/liquor is filled in
the glass, it will become haram.
The Glass or Bottle itself works as a
supportive vessel or supportive agent for its user to help him use the liquid.
Similarly is the case of Music. Music and Musical instruments are supportive
agent for its user. It will become halal if used to praise Allah and Allah’s
friends but will become haram if used in
wine bars, night clubs and dance parties.
wine bars, night clubs and dance parties.
(2)Example of Kitchen Knife:
The kitchen knife is halal if used to cut vegetables and meat of the kitchen but the same kitchen knife will become haram if somebody innocent is killed through it. The knife itself is not halal or haram. It works as a supportive agent to the user to cut the vegetables.
The kitchen knife is halal if used to cut vegetables and meat of the kitchen but the same kitchen knife will become haram if somebody innocent is killed through it. The knife itself is not halal or haram. It works as a supportive agent to the user to cut the vegetables.
Similarly is the Music.
Music is supportive to the singer. If singer
is singing a praise song for Allah, Prophet (صلى الله عليه وسلم) and friends of Allah, with
the music, the music will act as a supporter to the singer.
How the supporter of Allah’s song can be haram?
How the supporter of Allah’s song can be haram?
I am sure, no scholar of Islam of the
present time would be able to give ruling against Music after looking these
arguments. It may be considered as a miracle shown by Chishtiya saints of Islam
that I, the sinful person, is able to reply to present day aalims (scholars)
who speak against Music and try to raise finger against notable famous
Chishtiya Silsila.
Of course, some friends of Allah kept
themselves away from Music due their own personnel disliking of Music. They
never meant Music was Haram.
Their case was like the food consumer who is at the food table where so many types of food are kept.
Out of that food, some food is liked whereas some are disliked by the food consumer, though all of the food served to him was Halal.
Their case was like the food consumer who is at the food table where so many types of food are kept.
Out of that food, some food is liked whereas some are disliked by the food consumer, though all of the food served to him was Halal.
In this way, though the Naqshbandi Silsila
saints do not prefer to use Music, its great saint Khwaza Mohammed
Baqibillah (RA), the sufi master of Mujaddid-e-Alfsani (RA) used to
attend Mehfil-e-sama in which Music was played.
In Chishtiya Silsila, every saint used
to attend mehfil-e-sama in which music is used.
Hazarat Mumshad Dinwari (RA) was a great saint of Chishtiya silsila. He lived in Baghdad. His was the eight saint in succession after Prophet Mohammed (صلى الله عليه وسلم) in Chishtiya silsila. So, he was a great saint of the time of shaykh Junaid Baghdadi (RA). He dreamed in the sleep in which vision of Prophet (صلى الله عليه وسلم) was seen. He talked with Prophet Mohammed (صلى الله عليه وسلم). During his talks, he wanted to know if Prophet (صلى الله عليه وسلم) was pleased with mehfil-e-sama or not as some people were commenting against it.
Hazarat Mumshad Dinwari (RA) was a great saint of Chishtiya silsila. He lived in Baghdad. His was the eight saint in succession after Prophet Mohammed (صلى الله عليه وسلم) in Chishtiya silsila. So, he was a great saint of the time of shaykh Junaid Baghdadi (RA). He dreamed in the sleep in which vision of Prophet (صلى الله عليه وسلم) was seen. He talked with Prophet Mohammed (صلى الله عليه وسلم). During his talks, he wanted to know if Prophet (صلى الله عليه وسلم) was pleased with mehfil-e-sama or not as some people were commenting against it.
The Prophet of Islam (صلى الله عليه وسلم) replied
that he was pleased with Mehfil-e-sama and further said that he (Prophet- صلى الله عليه وسلم)
used to attend the mehfi-e-sama in which some verses of Quran were recited
prior to start the mehfil-e-sama and after the completion of mehfil-e-sama.
What a great thing that our Prophet (صلى الله عليه وسلم)
comes to listen mehfil-e-sama.
Khwaza
Amir Khusro (RA) was the khalipha of Khwaza Nizamuddin Mehboob-e-Ilahi(RA). He
was a great poet and musician too. He was a regular performer of devotional
songs and music in the court of king Alauddin Khilji.
Dawood (AS)
As per Quran, Surah Suaad, verses
18-19, Dawood(AS) used to sing in day and evening the praise songs and
he was supported in singing by mountains and birds gathered intoxicated. It was
a miracle given to Dawood (As).
It was old time of Dawood (AS) when Music
was most common.
Dawood (AS) lived hundred years. It is
quite surprising that Muslim scholars except Scholars of Chishtiya silsila;
could not find out whether Dawood (AS) was using musical instruments or not.
Our Prophet (صلى الله عليه وسلم) listened welcome song sung by girls of
Madina at the time of Hijarat in which the Daff (Musical instrument) was
played.
Narrated
'Abdullah bin Mughaffal:
I
saw the Prophet reciting (Qur'an) while he was riding on his she camel or camel
which was moving, carrying him. He was reciting Surat Fath or part of Surat
Fath very softly and in an Attractive vibrating tone.
Narrated
Abu Musa:
That
the Prophet said to him' "O Abu Musa! You have been given one of the musical
wind-instruments of the family of David .'
---
Maulana Rumi (RA) said “this
musical instruments-tabla, sarangi are
supportive to the
praise song of my beloved, how these
supporters can be haram? No way (never)”
While Dawood(AS) was singing, the musical instruments which
might be used; were supportive to him. Prophets dignity cannot be harmed by his
supporters who supported him. So, if we say, Dawood (AS) was using musical
instruments, it will; by no means; be understood that Dawood (AS) has been
insulted.
Dawood (AS) was Prophet and pious so his music and musical instruments must be considered as pious and halal. So, some aalims (scholars) say that to say that Dawood (AS) used musical instruments is an insult to him and one must seek forgiveness for that. What a way of thinking of present day scholars in spite of the fact they know that Chishtiya saints are used to listen songs for the beloved with music.
Dawood (AS) was Prophet and pious so his music and musical instruments must be considered as pious and halal. So, some aalims (scholars) say that to say that Dawood (AS) used musical instruments is an insult to him and one must seek forgiveness for that. What a way of thinking of present day scholars in spite of the fact they know that Chishtiya saints are used to listen songs for the beloved with music.
How do they dare to raise finger
against great Chishtiya Sufis?
IMPORTANT: It must be noted that some verses are written in
Quran to speak to disbelievers. Disbeliever’s music or amusement is haram. So,
such verses must not be used to prove that music is haram.In quran, there is no
specific verse which prohibits music. On the contrary, verses about Dawood (AS)
show gesture to music. The following verses are said in quran for disbelievers
(qafirs).
(a) Allah
addresses the disbelievers of the Quraish as follows, "Do you marvel at this
statement, and laugh and do not weep, while you amuse yourselves (proudly) in
vanities? Rather, prostrate before Allah and worship Him."(53:59-62)
(b) Allah
SWT addresses Satan thus; "And
excite any of them whom you can with your voice. Assault them with your cavalry
and infantry, be a partner with them in their wealth and children, and make
them promises. But Satan promises nothing but deceit" (17:64)
(c) And there are among men those who purchase idle talk in order to mislead others from Allah's path without knowledge, and those who throw ridicule upon it. For such there will be a humiliating punishment." (31:6)
(c) And there are among men those who purchase idle talk in order to mislead others from Allah's path without knowledge, and those who throw ridicule upon it. For such there will be a humiliating punishment." (31:6)
Here we should note that Idle-talk can be any form of talk and not necessarily
singing and music
CONCLUSION:
Music used in bars, night clubs and other haram works, programs or songs like the ones which are sung by qafirs are haram.
But the Music used to glorify Allah, to respect and praise Prophets and friends of Allah is Halal.
It must be noted that whatever talks of religious books, sayings in hadis books or quranic verses which may smell against Music or Musical instruments should be considered as Music or Musical Instruments used in Haram work like wine-liquor gatherings, dance parties etc.
Halal music is a good thing.
Music used in bars, night clubs and other haram works, programs or songs like the ones which are sung by qafirs are haram.
But the Music used to glorify Allah, to respect and praise Prophets and friends of Allah is Halal.
It must be noted that whatever talks of religious books, sayings in hadis books or quranic verses which may smell against Music or Musical instruments should be considered as Music or Musical Instruments used in Haram work like wine-liquor gatherings, dance parties etc.
Halal music is a good thing.
---
Shaykh Abdal Haqq Muhaddith Dehlavi (RA)
Shah
Waliullah (RA) writes in ( Anfas al Arifeen , page 65):
“ Sometimes Khawja Khurd (RA) used to celeberate “Urs” of Khawja Baqi Billah (RA). My Father narrates that he has seen many times that people use to offer help to Shah Khurd (RA). Some one used to say “I will take the responsibility to provide rice (for Urs). Other used to say” I will take the responsibility to provide mear ( for Urs) and someone else used to say “ I WILL TAKE THE RESPONSIBILITY OF ARRANGING QAWWAL” ( for the urs)”
Khwaja Khurd (RA) is the son and khalifah of Khawja Baqi Billah(RA)
Khawja Baqi Billah is the Shaykh ( peer ) of Imam Rabbani (RA).
“ Sometimes Khawja Khurd (RA) used to celeberate “Urs” of Khawja Baqi Billah (RA). My Father narrates that he has seen many times that people use to offer help to Shah Khurd (RA). Some one used to say “I will take the responsibility to provide rice (for Urs). Other used to say” I will take the responsibility to provide mear ( for Urs) and someone else used to say “ I WILL TAKE THE RESPONSIBILITY OF ARRANGING QAWWAL” ( for the urs)”
Khwaja Khurd (RA) is the son and khalifah of Khawja Baqi Billah(RA)
Khawja Baqi Billah is the Shaykh ( peer ) of Imam Rabbani (RA).
This
is sufficient proof to show that Urs was celeberated before any division
ocured in the subcontinent. There are many other authentic narrations present
in books showing celeberation of Urs even before this.
Please note an important point that people used to arrange Qawwal for urs. Those people who perform ( read) sam’a ( audition) in urs gathering are called Qawwal. This shows that sam’a was also a part of this Urs. Imam Rabbani Mujaddid al fathani (rd) also did not object to sam’a and Insha Allah this will be scanned later from his maktoob.
Also Data Ganj Hujweri (Rd) has written in Kashf Al Mahjoob an incidence about Jaunaid Baghdadi (rd) listening to sam’a.
Please note an important point that people used to arrange Qawwal for urs. Those people who perform ( read) sam’a ( audition) in urs gathering are called Qawwal. This shows that sam’a was also a part of this Urs. Imam Rabbani Mujaddid al fathani (rd) also did not object to sam’a and Insha Allah this will be scanned later from his maktoob.
Also Data Ganj Hujweri (Rd) has written in Kashf Al Mahjoob an incidence about Jaunaid Baghdadi (rd) listening to sam’a.
Shah
Waliullah(RA)
writes ( Anfas al Arifeen , page 82):
“ My father used to tell that he has seen one of the khalifah of Khawja Berang ( RA) who was very old , but he had grace/ light on his face. This Khalifa was famous by the name “ Shaykhi”. He used to celeberate Urs ( annual gathering) and l ( that is , Shah Waliullah ) also participated in these urs when I was about six- seven years old.
“ My father used to tell that he has seen one of the khalifah of Khawja Berang ( RA) who was very old , but he had grace/ light on his face. This Khalifa was famous by the name “ Shaykhi”. He used to celeberate Urs ( annual gathering) and l ( that is , Shah Waliullah ) also participated in these urs when I was about six- seven years old.
---
Narrated 'Urwa on the authority of 'Aisha: On the
days of Mina, (11th, 12th, and 13th of Dhul-Hijjah) Abu Bakr came to her
while two young girls were beating the tambourine and the Prophet was
lying covered with his clothes. Abu Bakr scolded them and the Prophet
uncovered his face and said to Abu Bakr, "Leave
them, for these days are the days of 'Id and the days of Mina."
'Aisha
further said, "Once the Prophet was screening me and I was watching
the display of black slaves in the Mosque and ('Umar) scolded them. The Prophet
said, 'Leave them. O Bani Arfida! (carry on), you are safe (protected)'."
[Sahih Bukhari: Volume 2, Book 15, Number 103]
This Imâm
Ahmad ibn Hanbal (ra) narrates the following two narrations:
Anas ibn Mâlik (radiyallâhu `anhu) said that the
Abyssinians (Habashîs) danced in front of the Messenger of Allâh
(sallallâhu `alayhi wa sallam); dancing (yarquSûn/raqS) while saying
"Muhammadis a Righteous Servant (Muhammadun `Abdun Sâlih)" (in their
dialect/language). Allâh's Messenger (sallallâhu `alayhi wa sallam) asked, "What
are they saying?" And they responded, "Muhammadun 'Abdun Sâlih!". [Ahmad ibn Hanbal, al-Musnad (Beirut: Dâr Sâdir),
3:152, #12564]
Hadrat Ali (ra) said: I went to
the Prophet (salallaho alaihi wasalam) with Jafar (RA) and Zayd
(ra), The Prophet (PBUH) said to Zayd: You
are my freedman (anta Mawlay), “AT THIS ZAYD BEGAN TO HOP
ON ONE LEG (HAJALA) AROUND THE PROPHET” then the Prophet (PBUH) said to Jafar (ra): You resemble me in my creation and my
manners, at
this Jafar also began to hop behind Zayd, then
the Prophet (PBUH) said to Ali (ra): You are from me and I am from you, at this he also
started to hop behind Jafar. [Musnad Ahmed bin Hanbal 1:537 #857]
---
Jalal ad-Dīn Muhammad Rumi(RA)
Jalal ad-Din Muhammad Balkhi-Rumi,
(b. Raby` al-awal 604
A.H) – (d. Jumaada al-Thaany 672 A.H)
(30 September 1207AD –
17 December 1273AD)
Following his death, his followers and his son Sultan Walad founded the Mawlawīyah Sufi Order, also known as the Order of the Whirling
Dervishes, famous for its Sufi dance known as the samāʿ ceremony.
Rhythym
by
by
Syed Naseer-ud-Din Naseer (ra)
Watch video in Urdu/Punjabi: Here
---
watch video: Here
------------------------------
---
Hadra With Shaykh Abdul Rahman Shaghouri
watch video: Here
------------------------------
Shabir Ally
Q: "Is Music Prohibited?"
Watch Video: Here
---
“One lady came to the Prophet when he was
returning from one of his battles and she said,
“Ya Rasulallah, I have made an oath that if Allah sends you back safe, I would play this drum near you and sing for you.”
“Ya Rasulallah, I have made an oath that if Allah sends you back safe, I would play this drum near you and sing for you.”
The Prophet said, “Fulfill
your oath.”
[ Recorded by Abu
Dawud (3:237 #2880), Tirmidhi (#3623), Imam Ahmad (5:353 #21911, 5:356 #21933),
Ibn Hibban (#4386), Bayhaqi (Sunan, #20681), and Tabarani (M. Awsat,
4:191).]
