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.
Read
more... Here
---
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.
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.
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).
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.
Hazarat Khwaza Moinuddin Chishty Sanjari (Rah)
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 (Rah) 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 (Rah) 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 (Rah)
who gave Iman to nine
millions - 90 (ninety
lakh) people and admitted into
Islam!
Hazrat
Khwaja Moinuddin Chishty Sanjari Summa Ajmeri (Rah) 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 (Rah) 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 (Pakistan), 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 Alims (scholars) of present time is
going to argue against 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, Fawaaidul Fawaad, 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.
Nobel Quran:
“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.
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?
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.
In
this way, though
the Naqshbandi
Silsila saints
do not prefer to use Music, its great saint Khwaza Mohammed
Baqibillah (Rah),
the sufi master of Mujaddid-e-Alfsani (Rah)
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 (Rah) 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 (Rah). He dreamed in the sleep in which vision of Prophet (صلى الله عليه وسلم) was seen.
He talked with Prophet
Muhammad (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 (Rah) was the khalipha of Khwaza Nizamuddin
Mehboob-e-Ilahi (Rah). 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.
Dawud (AS)
As per Quran, Surah Suaad, verses
18-19, Dawud (David)(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 Dawud (As).
It was old time of Dawud (AS) when Music
was most common.
Dawud (AS) lived hundred years. It is
quite surprising that Muslim scholars except Scholars of Chishtiya silsila;
could not find out whether Dawud (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
Dawud(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.
Dawud (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.
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.
---------------------------
---
In the biography of Abdul Malik bin Majishun it mentions that he was obsessed with listening to music and he was the mufti of Medina in his time. He also narrated from Imam Malik.
عبد الملك بن عبد العزيز ابن أبي سلمة الماجشون
مولى لبني هيثم من قريش، يُكنى: أبا مروان، وكان فقيهاً فصيحاً، دارت عليه الفتيا في زمانه إلى موته، وعلى أبيه عبد العزيز قبله، فهو فقيه ابن فقيه، وكان ضرير البصر، وقيل: أنه عمي في آخر عمره.وروى عن مالك، وعن أبيه وكان مولعاً بسماع الغناء ارتجالاً، وغير ارتجال. قال أحمد بن حنبل: قدم علينا ومعه من يغنيه.حدثنا عبد الوارث: ثنا قاسم، ثنا أحمد بن زهير قال: سمعت مصعب ابن عبد الله الزبيري يقول: عبد الملك بن عبد العزيز الماجشون، كان في زمانه مفتي أهل المدينة.التعريف بأصحاب مالك
عبد الملك بن عبد العزيز ابن أبي سلمة الماجشون
مولى لبني هيثم من قريش، يُكنى: أبا مروان، وكان فقيهاً فصيحاً، دارت عليه الفتيا في زمانه إلى موته، وعلى أبيه عبد العزيز قبله، فهو فقيه ابن فقيه، وكان ضرير البصر، وقيل: أنه عمي في آخر عمره.وروى عن مالك، وعن أبيه وكان مولعاً بسماع الغناء ارتجالاً، وغير ارتجال. قال أحمد بن حنبل: قدم علينا ومعه من يغنيه.حدثنا عبد الوارث: ثنا قاسم، ثنا أحمد بن زهير قال: سمعت مصعب ابن عبد الله الزبيري يقول: عبد الملك بن عبد العزيز الماجشون، كان في زمانه مفتي أهل المدينة.التعريف بأصحاب مالك
---
---
Shaykh
Abdal Haqq Muhaddith Dehlavi (Rah)
Shah
Waliullah (Rah) writes in (Anfas al Arifeen , page 65):
“ Sometimes Khawja Khurd (Rah) used to celeberate “Urs” of Khawja Baqi Billah (Rah). My Father narrates that he has seen many times that people use to offer help to Shah Khurd (Rah). 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 (Rah) is the son and khalifah of Khawja Baqi Billah (Rah)
Khawja Baqi Billah is the Shaykh ( peer ) of Imam Rabbani (Rah).
“ Sometimes Khawja Khurd (Rah) used to celeberate “Urs” of Khawja Baqi Billah (Rah). My Father narrates that he has seen many times that people use to offer help to Shah Khurd (Rah). 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 (Rah) is the son and khalifah of Khawja Baqi Billah (Rah)
Khawja Baqi Billah is the Shaykh ( peer ) of Imam Rabbani (Rah).
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.
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 (Rah) has written in Kashf Al Mahjoob an incidence about Jaunaid Baghdadi (rd) listening to sam’a.
Shah
Waliullah(Rah) 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]
---
Ibn
Abbas reported: Aisha gave away one of her
relatives in marriage to a man among the Ansar, and the Messenger of
Allah, peace and blessings be upon him, came and he said, “Did
you send them a girl?” They said, “Yes.” The Prophet said,
“Did you send with her someone to sing?” She said, “No.”
The Prophet said, “Verily, the Ansar are a people who love
poetry, so you should send someone along with her to say: Here we
come, to you we come, greet us as we greet you.”
Source:
[Sunan Ibn Majah 1900]
عَنْ ابْنِ عَبَّاسٍ قَالَ أَنْكَحَتْ عَائِشَةُ ذَاتَ قَرَابَةٍ
لَهَا مِنْ الْأَنْصَارِ فَجَاءَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمَ فَقَالَ أَهْدَيْتُمْ الْفَتَاةَ قَالُوا نَعَمْ قَالَ أَرْسَلْتُمْ
مَعَهَا مَنْ يُغَنِّي قَالَتْ لَا فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ
عَلَيْهِ وَسَلَّمَ إِنَّ الْأَنْصَارَ قَوْمٌ فِيهِمْ غَزَلٌ فَلَوْ
بَعَثْتُمْ مَعَهَا مَنْ يَقُولُ أَتَيْنَاكُمْ أَتَيْنَاكُمْ فَحَيَّانَا
وَحَيَّاكُمْ
1900
سنن ابن ماجه
كِتَاب النِّكَاحِ أهديتم الفتاة قالوا نعم قال أرسلتم معها من يغني قالت لا
المحدث الألباني خلاصة حكم المحدث حسن
--
Grade: Hasan (fair) according to Al-Albani
---
Hadith:
----------------------------------------------------------
Note:
Abu Ja`far Al-Bughdadi narrates the same after Al-Qadi Shurayh, Sa`id Ibn Al-Musaiyb, `Ata’ Ibn Abu Rabah, Az-Zuhri and Ash-Shi`bi.”
Hadith:
Hadith
of the Prophet (peace and
blessing be upon him) that states: “He
(peace and blessings be upon him) asked, ‘Have you given the girl
(i.e., the bride) anything as a present?’ They (the attendants)
replied, ‘Yes.’ He asked, 'Did
you send a singer along with her?' 'No',
said `A'ishah. The Prophet (peace
and blessings be upon him) then said, 'The
Ansar are a people who love music and poetry. You
should have sent along someone who would sing:
Here we come, to you we come, greet us as we greet you.'"
In
this case, we can say that a woman can sing only in front of women
and her non-marriageable male kin.
Hadith
narrated by Imam Al-Bukhari on the authority of Abu Malik or
Abu `Amir Al-Ash`ari (doubt from the sub-narrator) that the Prophet
(peace and blessings be upon him) said, 'From
among my followers there will be some people who will consider sex,
the wearing of silk (clothes), the drinking of alcoholic drinks and
the use of musical instruments, as lawful.'
Although
this hadith is in Sahih Al-Bukhari, its chain of
transmission is not
connected to Prophet (peace
and blessings be upon him) and this invalidates its authenticity.
Ibn
Hazm rejects it for that
very reason. Moreover, the sub-narrator, Hisham
Ibn `Ammar is declared ‘weak’
by many scholars of the Science of Hadith Methodology [usul
al-hadith].
Besides,
this hadith does not clearly prohibit the use of musical instruments,
for the phrase 'consider as lawful,' according to Ibn
Al-`Arabi, has two distinct meanings:
First: Such
people think all these (the things mentioned) are lawful.
Second: They
exceed the proper limits that should be observed in using these
instruments. If the first meaning is intended, such people would be
thus disbelievers.
In
fact, the hadith in hand dispraises the manners of a group
of people who indulge themselves in luxuries, drinking alcohol and
listening to music. Therefore, Ibn Majah narrates
this hadith from Abu Malik Al-Ash`ari in the following wording:
"From
among my followers there will be some people who will drink wine,
giving it other names while they listen to musical instruments and
the singing of female singers; Allah the Almighty will make the earth
swallow them and will turn them into monkeys and pigs.”
(Reported by Ibn Hibban in his Sahih)
Conclusion
on Permissibility of Musical Instruments
In
the light of the above, it is clear that the religious texts that
stand as a basis for those who maintain that singing is haram are
either ambiguous or inauthentic.
None
of the hadiths attributed to Prophet(peace
and blessings be upon him) is valid as evidence on
the judgment of prohibition. Moreover,
all these hadiths are declared ‘weak’ by
the followers of Ibn Hazm, Malik, Ibn Hanbal, and Ash-Shafi`i.
In
his book, Al-Ahkam, Al-Qadi Abu Bakr Ibn
Al-`Arabi says, “None of the
hadiths maintaining that singing/music is prohibited are considered
authentic (by the scholars of the Science of Hadith
Methodology).” The same view is maintained
by Al-Ghazali and Ibn An-Nahwi in Al-`Umdah.
Ibn
Tahir says, “Not even a single
letter from all these Hadiths was proved to be authentic.”
Ibn
Hazm says, “All the hadiths narrated
in this respect were invented and falsified.”
Proofs
of Those Who Maintain that Music is Halal:
First:
The Textual Proofs:
They
base their argument on some authentic hadiths of Prophet (peace and
blessings be upon him). One of these hadiths is the following:
`A'ishah (may
Allah be pleased with her) narrated:
“Allah’s
Messenger (peace and blessings be upon him, came to my house while
two girls were singing beside me the songs of Bu`ath (a
story about the pre-Islamic war between the two tribes of the Ansar,
the Khazraj and the Awus).
The
Prophet (peace and blessings be upon him) laid down
and turned his face to the other side.
Then
Abu Bakr came, he didn't see the Prophet and turned to me harshly
saying, ‘Musical instruments
of Satan near the
Prophet (peace and blessings be
upon him)?’ Thereupon, Allah’s
Messenger (peace and blessings
be upon him) turned his face
towards him and said, ‘Leave them.’ When Abu Bakr became
inattentive, I signaled to those girls to go out and they left.”
(Reported by Al-Bukhari)
This
indicates that these two girls were
not so young as claimed by some scholars. If they were, Abu
Bakr would not have been angry with
them in such manner. In addition, in this hadith, the Prophet (peace
and blessings be upon him) wanted to teach the Jews that Islam has
room for merriment and that he himself was sent with a moderate and
flexible legislation.
There
is also another important lesson to learn here. It draws our
attention to the fact that one needs to introduce Islam to others in
a good fashion, along with displaying its moderateness and
magnanimity.
Moreover,
we can also cite as corroborating this Allah’s words that read,
“But
when they spy some merchandise or pastime they break away to it and
leave thee standing. Say: That which Allah hath is better than
pastime and than merchandise, and Allah is the best of providers.”
(Al-Jumu`ah: 11)
In
this verse, Allah Almighty joins pastime with merchandise. He does
not dispraise any of them, He just only rebuked the Companions who
left Prophet (peace and blessings be upon him) alone giving the
khutbah (Friday Sermon), when they all rushed to attend to
the caravan and beating of
the drums celebrating
its arrival.
Second:
In Respect of Islam’s Spirit and Basics:
It
is a fact that Allah had prohibited for the Children of Israel some
of the good things of this worldly life as a punishment for their
misdeeds.
He
says, “Because of the wrongdoing of the Jews,
We forbade them good things which were (before) made lawful unto
them, and because of their much hindering from Allah's way. And of
their taking usury when they were forbidden it, and of their
devouring people's wealth by false pretences. We have prepared for
those of them who disbelieve a painful doom.” (An-Nisa’:
160-161)
Before
sending Prophet (s), He Almighty referred to him in the earlier
scriptures as,
“Those
who follow the Messenger, the unlettered Prophet , whom they will
find described in the Torah and the Gospel (which are) with them. He
will enjoin on them that which is right and forbid them that which is
wrong. He will make lawful for them all good things and prohibit for
them only the foul.” (Al-A`raf: 157)
Thus,
Islam left nothing good or sound but declared it to be halal
(lawful). This is a sign of mercy to this Ummah (nation or
community), moving along the line of its comprehensive and eternal
message. Allah Almighty says,
“They
ask you (O Muhammad) what is made lawful for them. Say: (all) good
things are made lawful for you.” (Al-Ma’idah: 4)
If
we are to delve deeply into this matter, we will find that love
for singing and melodic voices are almost a human instinct. We can
observe an infant lying in his cradle soothed and sleeping by the
sound of a lullaby. Mothers and nannies are always in the habit of
singing for babies and children. Moreover, birds and animals respond
to nice voices and rhythmic melodies.
Thereupon,
if singing is thus a human instinct, it is not for Islam to defy
humankind’s instincts. Islam came to refine and promote the human
instinct. Ibn Taymyiah says,
“Prophets were sent to polish and discipline
man’s instinct and not to change or modify it.”
This
is pursuant to the hadith that reads, “When
Allah’s Messenger came to Madinah, he found them (i.e., the people
of Madinah) celebrating two days. He said, ‘What are these days?’
They replied, ‘We used to rejoice in these days during the
pre-Islamic era.’ He (peace and blessings be upon him) said,
‘Verily, Allah Almighty has given you two alternative days which
are much better: these are Al-Adha and Al-Fitr days (`Eids).’”
(Reported by Ahmad, Abu Dawud and An-Nasa’i)
Moreover, if
singing is to be considered rejoicing and play, these are not haram;
this is in pursuant to the famous idea that man needs some time to
relax a bit and rejoice. The Prophet (peace
and blessings be upon him) said to
Hanzalah who
thought himself to be a hypocrite for his attendance to his wife and
children and the change that affected him when he was apart
from Allah’s Prophet (peace
and blessings be upon him), “O Hanzalah!
Part of your time should be devoted (to the worldly affairs) and part
of time (should be devoted to prayer and meditation).”
(Reported by Muslim)
`Ali
Ibn Abu Talib says, “Amuse
yourselves for some time, for if hearts are exposed to too much
strain, they turn blind.”
Abu
Ad-Darda’ said, “I refresh
myself with some amusement in order to make myself stronger on the
path of right.”
Imam
Al-Ghazali answered someone who asked him: “Isn't
singing some kind of play and rejoice?” He said, “Yes. But, all
that exists in this present life is mere play and rejoice. All that
takes place between a husband and his wife is play, except sexual
intercourse that is the direct cause of reproducing children. This
has been reported from Allah’s Messenger and his honorable
Companions.”
In
fact, leisure time is refreshing to the heart and alleviates
its tensions at the same time. Excessive strain and efforts render
the heart bored and blind. Amusing the self refreshes and renews its
strength and vigor.
One
who continuously works hard at something should take a break for a
while in order to restore and regain his energy and firm will lest he
totally collapses in future. When one takes a break, he thus restores
his strength and vigor. Only Prophets can stand absolute seriousness.
Having
leisure time is a form of treatment for diseases of the self,
weariness and boredom. But, leisure should not be excessive. This
will go against the whole issue of rejoicing hearts to make them able
to go on. One who is familiar with and experienced in the nature of
the human heart and self knows for certain that recreation and
relaxation are necessary treatments for one’s well-being.
These
proofs on the permissibility of singing are extracted from the texts
and rules of Islam, and these are sufficient to clarify the issue.
In
addition to this, the people of Madinah, who were very pious
and God-fearing, the Zahiriyyah, who
were very literal regarding
the textual proofs, and the Sufis, who were very
strict and rigid, were all quoted to have declared the permissibility
of singing.
----------------------------------------------------------
Note:
Imam
Ash-Shawkani says in his book “Nayl Al-Awtar”,
“The people of Madinah and
those who agreed with them from among the Zahiriyyah and
the Sufis maintain that
singing is permissible, even
when it is accompanied by a musical instrument such as the lute or
the flute.
Abu
Mansur Al-Bughdadi Ash-Shafi`i narrate that `Abdullah Ibn
Ja`far saw nothing wrong in
singing, and he, himself, used
to compose the music for his own slaves who used to sing these
melodies in his presence.
This
took place during the time of Commander of the Faithful, `Ali Ibn Abi
Talib.
Abu Ja`far Al-Bughdadi narrates the same after Al-Qadi Shurayh, Sa`id Ibn Al-Musaiyb, `Ata’ Ibn Abu Rabah, Az-Zuhri and Ash-Shi`bi.”
Ar-Ruwaiyani narrates
on the authority of Al-Qaffal that Malik Ibn
Anas maintained that singing
with musical instruments is permissible.
Also, Abu
Mansur Al-Furani quotes Malik as maintaining
that playing the flute is permissible.
Abu
Al-Fadl Ibn Tahir narrates, “The
people of Madinah never disputed
over the permissibility of playing
the lute.”
Ibn
An-Nahwi narrates in his “Al-`Umdah”: “Ibn
Tahir said, ‘The
people of Madinah showed consensus over
this (issue). Also, all the Zahiriyyah
maintained the same.'”
Al-Mawardi attributes
the permissibility of
playing the lute to some of the Shafi`i followers
and students.
This
has been narrated also by Abu Al-Fadl Ibn Tahir after Abu
Ishaq Ash-Shirazi; and it is narrated by Al-Isnawi
after Ar-Ruwaiyani and Al-Mawardi.
Again, this is narrated by Al-Adfuwi after Sheikh
`Izz Ad-Deen Ibn `Abd As-Salam. It is also narrated after Abu
Bakr Ibn Al-`Arabi.
All
these scholars consider singing that is accompanied by musical
instruments permissible, but as for
singing that is not accompanied by musical
instruments, Al-Adfuwi says, “In some of
his jurisprudence-related books, Al-Ghazali narrates
the consensus of the scholars on its permissibility."
Also, Ibn
Tahir narrates the consensus of the Prophet’s Companions
and those who succeeded them on this very topic. Ibn
An-Nahwi states in Al-`Umdah that singing and listening was
deemed permissible by a group of the Companions and the Followers.
----------------------------------------------------
Conditions
and Terms:
There
are some conditions and terms that should be observed regarding
listening to singing, as follows:
1.
Not all sorts of singing are permissible. Rather, the
permissible song should comply with the Islamic teachings and ethics.
Therefore, the songs praising the tyrants and corrupt rulers disagree
with Islamic teachings. In fact, Islam stands against transgressors
and their allies, and those who show indifference to their
transgression. So, the same goes for those songs that imply giving
praises to such attitude!
2.
Also, the way the song is performed weighs so much. The
theme of the song may be good, but the performance of the singer –
through intending excitement and arousing others’ lusts and desires
along with trying to seduce them – may move it to the area of
prohibition, suspicion or even detest. The Glorious Qur’an
addresses the wives of Prophet (peace and blessings be
upon him) saying, “O you wives of the Prophet! You are not like any
other women. If you keep your duty (to Allah), then be not soft of
speech, lest he in whose heart is a disease aspire (to you), but
utter customary speech." (Al-Ahzab: 32) So, one has to show
caution to music when there is softness of speech accompanied with
rhyme, melody, and special effects!
3.
Singing should not be accompanied with something that is prohibited
such as alcohol, nakedness, mixing of men with women that is common
in pubs and nightclubs, etc.
4.
Islam has declared excessiveness as prohibited in everything. The
same goes for excessiveness in leisure and recreation even though
these things are permissible ! This indicates that the emptiness of
the mind and heart has to be observed and tackled during man’s
short-term life. One should know that Allah Almighty will ask every
one about his life and his youth in particular.
There
are some things in which one is to be his own judge and Mufti. If
there is some kind of singing that arouses his own lust or desire,
and takes him away from the real life, he should avoid it then and
block that very gate from which the winds of trial and seduction may
come and erase his religion, morals and heart. If he does this, he
will live in peace and tranquility.
Warning against playing with
the word “haram”:
To
conclude, we address the respectful scholars who tackle the
word “haram” easily and set it free
in their writings and fatwas that they should observe that Allah is
watching over them in all that they say or do. They should also know
that this word “haram” is very
dangerous.
It
means that Allah’s Punishment is due on a certain act or saying,
and should not be based upon guessing, whims, weak Hadiths, not even
through an old book. It has to be supported by a clear,
well-established text or valid consensus. If these last two are not
found, then we revert the given act or saying to the original rule:
"permissibility governing things".
We
do have a good example to follow from one of our earlier pious
scholars.
Imam
Malik (may Allah be pleased with him) who said: “It
was not the habit of those who preceded us, the early pious Muslims,
who set good example for the following generations, to say, 'This is
halal, and this is haram. But, they would say, ‘I hate
such-and-such, and maintain such-and-such, but as for halal and
haram, this is what may be called inventing lies concerning Allah.
Did not you hear Allah’s Statement that reads, 'Say: Have you
considered what provision Allah has sent down for you, how you have
made of it lawful and unlawful? Say: Has Allah permitted you, or do
you invent a lie concerning Allah?” (Yunus: 59) For, the halal is
what Allah and His Messenger made lawful, and the haram is what Allah
and His Messenger made unlawful. [Excerpt from a fatwa issued
by Shaykh Yusuf al-Qaradawi]
------------------------------------
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
---
Problems with Music
“One lady came to the Prophet(s)
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,
“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).]
---
Edited by ADHM
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Edited by ADHM
