Islam and Music

[Ray Jingardon]

As-Salamu ‘aleikum. Hayyak Alla,

I am a Muslim young man. I perform the requirements of the religion (and am very sincere). However, there is something that overwhelms me, which is the passion for music and singing – even though I memorised the noble Qur’an. Is this passion haraam?

I have tried in earnest to find where I could be wrong, but I cannot find any specific verses to this effect, being careful not to read what is not there in this most complete scripture.

In 7:33 the Prophet (pbuh) states:

"Say: the things that my Lord hath indeed forbidden are: shameful deeds, whether open or secret: sins and trespasses against truth or reason: assigning of partners to God, for which He hath given no authority; and saying things about God of which ye have no knowledge."

I am deeply perplexed by this, because I have an attraction for this music and I wanted to know what you think about the converts as Cat Stevens (Yusuf Islam) and Bruce Springsteen (Abdul Hakeem) still performing music. I like their music very much.


Shuckran Djezilan,

maca salâma
ilâ l-liqâ'

Ray

[Evil E]

I am not Muslim, but I too would be interested in the answer to your question. I really don't see how anybody, of any religion, could have any objections to this awesome song by Cat Stevens/Yusuf Islam. Been one of my favorites since I first heard it.

Delete the link to it if it is objectionable - but if it is found objectionable, could someone explain the reason why?

http://motleykrew.net/sounds/mhb.mp3

[arabianknight]

the only reason noone answered your question is. that it's not haraam. peace

[Ray Jingardon]

I have heard differing views by some respected scholars. In particular Ahmed Deedat, who brought up these two verses:

Surah Al-Isra': 17:64

"And Istafziz [literally means: befool them gradually] those whom you can among them with your voice (i.e. songs, music, and any other call for Allah's disobedience), make assaults on them with your cavalry and your infantry, mutually share with them wealth and children (by tempting them to earn money by illegal ways usury, etc., or by committing illegal sexual intercourse, etc.), and make promises to them." But Satan promises them nothing but deceit.

and

Surah Luqman: 31:6

"And of mankind is he who purchases idle talks (i.e.music, singing, etc.) to mislead (men) from the Path of Allah without knowledge, and takes it (the Path of Allah, the Verses of the Qur'an) by way of mockery. For such there will be a humiliating torment (in the Hell-fire). "

So i suppose I just wanted to get your reasoning of this, if it is such a simple matter, as you put it?


wa'salamu ‘aleikum

[Horus]

[did i say something there]

[Salahudin]

It depends on what kind of Music and Singing you are talking about!

[Ray Jingardon]

Why, because I have a western-style name? I might say the same about you. It is a sincere question, if you like polemic, may i suggest you start your own thread? You have a lot to learn, friend.

Go in the name of God
[edited]

[Horus]

gee forgive me!!! we have had a lot of that lately :)

[Ray Jingardon]

No problem at all. Looking at the other threads going on I can see why you might assume that. But please go easy on us newbies! By the way, how do you get those cool icons by your name? I want one! Wait, I'm getting off topic here. Horus, you seem to be one of the more intelligent posters here, and very good at countering the zionist b.s., I am curious what you think about the question i originally posted?

wa'salamu ‘aleikum

[Horus]

suggest you ask Salahudin :) and listen

[Ray Jingardon]

Originally posted by Salahudin
It depends on what kind of Music and Singing you are talking about!

I love all types of music, literally hundreds of types, anything that is positive and beautiful. I do admit that I like some western pop music as well (see above, Bruce Springsteen) as pop-ish raï (Such as Cheb Mami and Cheb Khaled) and Persian classical music. But it never interferes with my making Salat. I also like to play musical instruments, Guitar, Daf, Tar, and even the rusty trombone, on occasion. I just like to get a more clear understanding of everyone's consensus, if ther is one.

wa'salamu ‘aleikum

[Bilal]

Ray Jingardon

I believe that music is Halal , only it become HARAM if it is used for dancing men and women and encouraged the free-sex relations.
Some people saying it is HARAM because the prophet closed his ears when he heard kind of ancient music?
May be the prophet did not like that sound?
Also the prophet ordered Muslims to sing and to use some kinds of ancient music (Daf) in wedding parties.

If you like to know the opinion of Muslims scholars (It is never mention clearly in Koran that music or singing is haram): there are part still believe that most of music is haram, but you find other scholars (e.g. Qaradawi who declared that he love several kinds of music, and it become Haram only if it is used to encourage free sex relation between men and women.

The most important factor in music and singing is the words of the song itself and the goal of it.

[jamila]

Wa Alaykum Assalaam,

I am not sure of the proofs, though there are ahadeeth on the subject, music and singing are not haraam in themselves, but the associated practices (such as dancing with the opposite sex, attending spectacles instead of the mosque, wiling time away with a fascination in the music rather than using time constructively in getting closer to Allah). There is a general ban on using and listening to musical instruments, except percussion, though this is not excercised in practical terms anywhere in the Muslim world (except the late taliban regime), not even the much maligned KSA (in discrete "cultural" shows).
Even percussion instruments are explicitly restricted to the "duff" played by women (for women) on eids and at weddings.

Humming and singing to help the time pass quickly or encourage enjoyment in hard work (such as building trenches around madina and forced marches to tabuk) was a pastime approved of. The Messenger also allowed Aisha to view the spectacle of a male troup sword dancing, and even held her up so she could see clearly, on one occasion.

I am no scholar, but I suspect what is really forbidden is putting music and dancing above attending to your deen in importance. Simply using chanting to help pass the time, or encourage children to learn anything other than the deen (alphabet, poetry etc.) is considered harmless, and even helpful.

Most people who have heard Yusuf Islam's latest songs and records have discovered that there is no instrumentation, except percussion (the duff) and the unique instrument used is the voice. No one has yet been able to refute his use of this medium to entertain and teach. Everyone I know agrees there is nothing objectionable in the content.

Western music, for the most part, is something else.

I didn't know Bruce Springsteen converted, though I discovered one of Micael Jackson's brothers did. Do you know anymore celebreties in the music field who have?

'Morning has Broken' is a deeply religious song, and very beautiful. I can't fault it, even with the musical instrumentation. Does the song need that instrumentation? Would the use of voice alone, a harmonic voice band, for instance, diminish it's message and beauty? I don't think so. However, listening even to this instead of learning qur'an or reciting it is of no relative benefit. Listening to the likes of it instead of going to salat is actually harmful, a means of shaytan entering your heart through 'the back door'.

So, that's my opinion. Anyone else? Anyone with an opinion based on daleel?

[jamila]

Salaam Alaykum, Ray.

When you pass the magic 100 post mark, you can freely add or alter an avatar. But many people got one ahead of time (non editable until the magic 100) simply by asking sajid through the private mail sistem or by e-mail. Click on his name for the choice, and make your request. if you have a pic you particularly would like to use, attach it or give the url. He'll see to the rest. May Allah bless him.
ma'asalaam
jamila

[Evil E]

Originally posted by jamila
Wa Alaykum Assalaam,

'Morning has Broken' is a deeply religious song, and very beautiful. I can't fault it, even with the musical instrumentation. Does the song need that instrumentation? Would the use of voice alone, a harmonic voice band, for instance, diminish it's message and beauty? I don't think so. However, listening even to this instead of learning qur'an or reciting it is of no relative benefit. Listening to the likes of it instead of going to salat is actually harmful, a means of shaytan entering your heart through 'the back door'.

So, that's my opinion. Anyone else? Anyone with an opinion based on daleel?

You know, what you just stated about the song needing the instrumentation is kind of strange - for I have always thought the instrumentation actually distracts from the beauty of the song. I have often thought of setting some time aside and trying to see if I could edit the instrumentation out of the song to see what it would sound like... I personally think it would sound more... oh I don't know, pure maybe. Also I find the instrumentation often over-rides the voice and the words of the song - thus taking something away from it in a way. Perhaps with just the guitar - don't know, would have to edit it I guess to know for sure.

As far as listening to it having no relative benefit... I might have to disagree with you on that. If listening to the song would, or could, bring someone who isn't a beliver closer to wanting to find the wonder the song relates to so as to personally experience the wonder - how could that be considered of no relative benifit? I don't understand what you mean by "no relative benift" I guess.

[jamila]

EE

It seems you agree with me about instrumental background to lyrics, so i don't know why you found what I said to be strange.

About the relative benefits of songs and lyrics over reciting and reading Qur'an or going to prayer (salat). Poetry was one of the great arts of the time of the prophet, and he never prohibited the making of it - even approving of some poems (while disapproving others). But he never placed the making or reciting of poetry as a pastime as an important activity for learning the deen (religion) or getting closer to 'God' (Allah). He also approved of moral boosting chanting when one had a heavy, physical job to do. But not as a means to learn or practice Islam. And he indulged singing and play on holidays - because that is what holidays are for. Celebrating life, the successful completion of a religious duty, and having fun (without neglecting the essentials of the religion, of course.)

Getting closer to Allah by learning the deen, and putting into practice His worship, should be the first priority of every Muslim! Of course, human nature requires some recreation, so there is no harm in it. But the relative importance? One is the gateway to heaven, the other is distraction in the worldly life. Which is more important? I know which is more important to me. What is more important to you? That is for you to decide.
jamila

[Just Strolling]

.

[Bilal]

Just Strolling

Which with opinion you agree?

[EVILution]

Originally posted by Ray Jingardon
As-Salamu ‘aleikum. Hayyak Alla,

I am a Muslim young man. I perform the requirements of the religion (and am very sincere). However, there is something that overwhelms me, which is the passion for music and singing – even though I memorised the noble Qur’an. Is this passion haraam?


Shuckran Djezilan,

maca salâma
ilâ l-liqâ'

Ray

Aslaam u Alaikum brother, I know how you feel, forget about the oldies who relied to you earlier, Horus, AK, etc. Since I am 17, well I know what music means, I gave it up as I thought it was haraam, I knew that I was getting the extra good deeds as I was doing it only for Allah(swt). But then I got told that don't listen to music if it leads you away from your deen (religion)! As the case wasn't this I've started to listen to music again.
My advice to you is that don't listen to music on Fridays except religious music as Friday is an Islamic day,
Secondly, avoid music that is unmodest.

Waslaam.

[Hierophant]

ever hear that saying about music soothing the savage beast? music has a profound affect on the human psyche. but as well as soothing it can incite.

i think music is a gift to us as humans. of course it is up to us to use it rightly or wrongly.

a good example of using it wrongly is in chants, the kind you here in a mob. this is music used in a way to dissolve individuality and bring the mass together as a single unit, under a single beat and chant. its manipulative in this form.

[Asian Tiger]

Here is a critique of Sheikh Al-Qaradawi's position on music and singing. It points to modern forms of these practices as being forbidden to Muslims:


http://www.islamicweb.com/beliefs/misguided/qaradawi.htm

Sheikh Al-Qaradawi’s Position Towards Arts and Entertainment

Sheikh Al-Qaradawi is one of well-known and most popular of the callers to singing and entertainment and he affirms this matter from numerous angles:

He affirms in many of his books that singing is lawful, the cinema is lawful (halaal) and is a good thing. (This occurs in his books in general such as "al-Halaal wal-Haraam", "al-Marji’iyyah al-Ulyaa", "Fataawaa Mu’aasirah and others. As for his verdict on the cinema, then he mentions this in "al-Halaal wal-Haraam").

He mentions how he himself likes to follow up the songs of Faayizah Ahmad, Shaadiyah, Umm Kulthoom, Fairoz and other women. (In the Qatari magazine called ar-Raayah, no. 5969, dated 19/Jumaadah al-Ulaa/1419).

This is only a very small selection of the Qaradawite theorem concerning music and singing. One may refer to the abovementioned books for more of his calamities in this regard.

COMMENTS

This then is the condition of this Mufti who opposes the Book, the Sunnah, the Pious Taabi’een and the Imaams after them, the Mufti who allows the common-folk to persist upon their ignorance, time-wasting and indulgence in vanities and novelties, which are but instruments of the Accursed One, and which but cause them to forget the remembrance of Allaah.

This is the Mufti who has become the authority on current affairs for many of the Qutubiyyah, biased partisans and other strayers.

Where is this Innovator and where are our Righteous Salaf?! Where are those who defend this man, promote his doctrine and poison the sons of Ahl us-Sunnah with his mental decrepitude, his evil verdicts and his annulment and replacement (tabdeel) of the Sharee’ah rulings?

We conclude by quoting from the excellent work of Abu Bilaal Mustafa al-Kanadi’s book on Music and Singing.

THE VIEW OF THE TABIEEN IMAMS AND SCHOLARS AFTER THEM

The view held by the companions was generally adhered to by the taabieen and their followers, the four imams and the great majority of dependable Islamic scholars up to the present time.From among the tabieen and their followers, there are such authorities as Mujaahid, Ikrimah, An-Nakhai and Al-Hassan Al-Basri.(107)

IMAM ABU HANEEFAH

Imam Abu Haneefah (108) has perhaps the harshest view of the four famous Imams of jurisprudence. His school of thought is the strictest, for he detested singing and considered it sinful. As for his disciples, they have explicitly confirmed the prohibition of listening to all musical amusements and pastimes, including wind instruments (mazaameer) (109) all types of tambourines, hand drums(dufoof) (110) and even the striking of sticks9al-qadeeb).They have asserted that such actions constitute disobedience to Allah and that the performer of such action is sinful, therefore necessitating rejection of his testimony (111). They have further stated that it is incumbent upon the Muslim to struggle to avoid listening to such things, even if he were passing by or stationed near them (without any wilful intention). Abu Haneefah's closest disciple, Abu Yoosuf, stated that if the sound of musical instruments (maazif) and amusements (malaahi) were heard coming from a house, the house could be entered without permission of its owners(112). The justification for this is that the command regarding the prohibition abominable things (munkaaraat) is mandatory, and cannot be established if such entering rests upon the permission of the residents of the premises.This is the madhhab (position) of the rest of the Kufic scholars as well, such as Ibraheem An-Nakhai, Ash-Shabi Hammad and Ath-Thowri. They do not differ on this issue. The same can be said of the general body of jurisprudents of Al-Basrah.(114).

IMAAM MAALIK

It is related by Ibnul-Jowzi that Ishaaq bin Eesaa At-Tabaa asked Imaam Maalik bin Anas, (115), the leading jurisprudent of Madeenah, about the view of the people of madeenah regarding singing (ghinaa).He replied, "In fact, that is done by the sinful ones." Abut-teeb At-Tabari said, "As for Maalik bin Anas, he truly did prohibit singing and listening to it." He further related that Maalik said, "If one purchased a slave-girl (116) and found her to be a professional singer, he could return her to the original owner for reimbursement on the claim of having found fault in the merchandise."(117) The ruling of prohibition (tahreem) is generally agreed upon by the scholars of Madeenah. The Maaliki jurisprudent and commentator, Al-Qurtubi , reports Ibn Khuwayz Mandaad as saying that Imam Maalik had learned singing and music as a small boy until his mother encouraged him to leave it for a study of the religous sciences. He did, and his view became that such things were prohibited.(118)Al-Qurtubi confirmed Maaliks view by saying that the only exception to this general ruling was the type of innocent songs such as those sung to placate the camels during travel, or during hard labour or boredom or during times of festivity and joy, such as the Eed days and weddings-the latter to the accompaniment of a simple daff (hand drum). Al-Qurtubi then said, "As for that which is done in our day, by way of the (blameworthy) innovations (bidah) of the Sufi mystics in their addition to hearing songs to the accompaniment of melodious instruments such as flutes, string instruments such as flutes, string instruments etc such is haraam(forbidden)(119).

IMAAM SHAFI’EE

In the book, Aadaabul Qadaa, As-Shafiee is reported as saying, "Verily, song is loathsome (makrooh); it resembles the false and vain thing (al-baatil). The one who partakes of it frequently is an incompetent fool whose testimony is to be rejected."(121) His closest and most knowledgeable disciples clearly stipulate that his position on this issue is that of prohibition (tahreem)and they rebuke those who attribute its legality to him(122) This is confirmed by the later Shafiite scholar, Ibn Hajar Al-Haythami. He related that one of the Ash-Shaafiites disciples, Al-Haarith Al-Muhaasibi (d.243 H) said, "Song is haraam, just as the carcass (maytah)." (123). Further more, the statement that singing is haraam is found in the treatise, Ash-Sharh Al-Kabeer, by the authoritative Shaffiite Scholar, Ar-Raafiee(d.623 H).This is further corroborated by the accomplished Shaaffi’ite jurisprudent, Imam An-Nawawi(d.676 H)in his Rowdah)(124). Such is the correct view of the dependable scholars of the Shaffi’ite madhab. However, due to limited knowledge and personal fancy and desire, a few of their later day scholars disagree with this view.(125)

IMAM AHMAD BIN HANBAL

Imaam Ahmads (126) position regarding this issue has been narrated in detail by the Hanbalite jurisprudent and Quranic commentator, Abul Faraj Ibnul-Jowzi (d.597H.) in his treatise, Tablees Iblees(Sataan's deception).He tells us that ghinaa during Ahmads era consisted primarily of a rhymed, rythmical chanting (inshaad)of poems (127) whose puropse was to lead people to a pious, abstentious way of life.However, when such chanters began to vary their simple style to one of a throbbing, affected melody, the narrations regarding Ahmad began to differ.His own son and student , Abdullah, relates that his father said, "Singing (128) sprouts hypocricy in the heart;it doesnt please me."The scholar, Ismaeel bin Ishaaq ath Thaqafi, reports that Ahmad was questioned regarding ones listening to those poems (qasaaid) to whichhe replied, "I despise it, for it is a bidaah(innovation).Dont sit down to listen to its reciters.'Abul-Haarith relates that Ahmad said, "At-Taghyeer (129) is an innovation"whereupon it was said, "But it sensitizes and softens the heart".Ahmad rejoined, "It is a bidaah (blameworthy innovation)." Yaqoob Al-Haashimi narrates that Ahmad said, "At-taghyeer is a recent innovation" and Yaqoob bin Gayyath reports him a s saying that he despised at-taghyeer and prohibited ones listening to it.(130)

Ibnul-Jowzi then mentioned some narrations related by Abu Bakr Al-Khlallaal and Ahmads son Saalih, which indicate Ahmads not being averse to poetry sessions. It is related that Ahmad heard a singer(qawwal) and didn’t reproach him, whereupon Saalih said to him, "Oh father, didn’t you used to criticise and censure such a thing?" Ahmad replied, "That was because I was told that they were doing reproachable things, so I despised it; as for this, I do not dislike it" Ibnul-Jowzi commented at this point, "Some of the scholars of our (Hanbalite) school mention that Abu Bakr Al-Khallaal (d.311 H) and his disciple, Abdul-Azeez, permitted singing(ghinaa).Such a statement refers to the spiritual poems (qasaaid zuhduyyaat) which were prevalent during their time. This is precisely the type of singing which was not disliked by Ahmad(as previously mentioned)" (131).

Ahmad bin Hanbal attests to this in the instance where he was asked regarding a deceased person who left behind him a son and a professional singing) slave-girl(132). The son then needed to sell her.Ahmad said that she was not to be sold on the basis of her being a singer.Upon this it was said to him that, (as a singer), she was worth, 30000 dirhams, whereas if she were sold only on the basis of her being simply a slave-girl"Ibnul Jowzi explained, "The reason Ahmad said this is because the singing slave-girl doesnt sing spiritual poems(qasaaid zuhdiyaat);rather she sings throbbing lyrics which incite passion in ones being.This is proof that such singing is haraam, for if it were not so, the incurred loss of the orphans sons wealth would not be permissible(133). Furthermore, it is reported by the jurisprudent Al-Marwazi that Ahmad bin Hanbal said, "The earnings of the effeminate (mukhannath) singer are foul (khabeeth) because he doesn’t sing spiritual poems, but rather, he sings erotic poetry(al-ghazal)in a licentious , cooing manner."

Ibnul-Jowzi concluded that it is obvious from what has preceded that the variant narrations relating to Ahmads dislike of( karaahah)or permission for singing depended upon the type of singing that was meant. As for the type of singing which is popular today, (134)it would be forbidden according to Ahmads view. If only he could see what the people have added to it by way of innovation.(135)

In conclusion, the general consensus of the companions, Taabieen and the following generations of Islamic scholars up to the present day, including the four Imams , points to the ruling of prohibition of music and song (other than the exceptions to be mentioned later)

NOTES

(107) See pp.67-68 of Kaffur Raa;Al-Qurtubis tafseer, vol.19, p.51 and Shaykh Saalih Fowzaans Al-Ilaam bi Naqdi Kitaabil Hallaali wal Haraam, pp.72-74.

(108) The first of the four famous imaams.He was bron in koofa, Iraq in the 80th year of the Hijrah.He died in Baghdad in the year 150H see Adh-Dhahabis Seeyar Alaamin Nubalaa , vol.6, pp.390-403.

(109) Such as flutes, pipes, horns and related wind instruments.

(110) Small hand drums without steel jangles.This permitted type is to be used on certain restricted occassions as designated by the sunnah, the details of which will follow.

(111) Testimony given by witnesses concerning matters or crimes involving punishments is only accepted from trustworthy, obedient Muslims.

(112) In shariah, the mere suspicion of vice is not sufficient to warranat invasion of privacy by the authorities.Here, however, the violation is not confined to the privacy of the home and should be prevented, even forcibly, to avoid corruption of society.

(113) Quoted from "Ownul Mabood Sharhu Sunan Abi Dawood", vol.13, pp.273-274.

(114) Stated by Abut Teeb Taahir At-Tabari and quoted in Al-Qurtubis Al-Jaamili Ahkaamil Quraan, vol.14, p.55.

(115) He was born at Madeenah in the year 93 of the Hijrah and died there in 179H.For details of his life and times, see Qaadi Ayyads Tarteebul Madaarik, vol.1, pp.107-147.

(116) In the time of Prophet Muhammad (), the world economy was almost completely based upon the institution of slavery. Wisdom and foresight demanded a gradual elimination of this deeply rooted social system. The Islamic method was to limit the ways in which slaves could be taken to only one-jihaad(lawful warfare), while at the same time imposing conditions under which a slave must be freed and encouraging the freeing of believing slaves as an act of worship which brings one closer to Allah. Mistreatment of slaves was strictly prohibited and they were always entitled to respect as human beings. These guidelines protecting slaves are still applicable today.

(117) The previous sayings related to Maalik were quoted from Ibnul-Jowzis Talbees, p.29.

(118) Al-Jaamili Ahkaamil Quraan, vol.14, p.55

(119) Ibid, vol.14, p.54.

(120) He was born 150 H In Gazzah in Palestine. He died and was buried in Cairo, 204 H. Details of his life and works are chronicled in Al-Bayhaqis Manaaqibush Shaafiee.

(121) See Al-Qurtubis tafseer, vol.14, p.55 and Ibnul-Jowzis Talbees Iblees, p.231.Also refer to footnote no.111.

(122) See Ownul Mabood, vol.13, p.274.

(123) Designates the carcass of the animal which has not been slaughetered in a manner acceptable to the shariah, but has died in a manner rendering it unlawful for food, such as dying from a disease, accident, naturally or by being hit by a blow, etc. However, the skin of such an animal may be used after proper curing.

(124) Kaffur Raaa.p.61.

(125) Talbees iblees, pp.230-231.A sample of such scholars along with a refutation of their position will follow in the next section of this work.

(126) He was born in Baghdad, 164 H and died there in 241 H.See the excellent biography of his life

(127) In Arabic these are called qasaaiduz zuhd.

(128) "Singing" here means without musical accompaniment.

(129) Indicates a change in the state of mind or disposition of a person who appears "overcome" by the mention (dhikr) of God in supplication (duaa) performed in a humble, humiliating stance. Those who partake in this experience of being "overcome" are moved to extreme delight or grief by the manner in which such poetry is delivered.It is usually delivered in an affected, throbbing style which moves them to dance and gyrate to the beat and melody of such rythmic poems. Because of this "change' (taghyeer) which overcomes them, they were called al-mughayyarah. Refer to Talbees Iblees, p.330.

(130) Talbees Iblees, p.228.

(131) All of these scholars, including Ahmad, didn’t not mind a certain type of chanting, singing and recitation of poetry or stories, etc without musical accompaniment or other prohibited aspects.

(132) Refer to footnote no.116.

(133) The loss incurred by selling the slave girl not as singer but as an ordinary worker.

(134) This statement was made during the 6th century of the Islamic era. Therefore, what could be said of what we hear and see of music and singing today!

(135) Talbees Iblees, pp.228-229.

[Seventh]

Bruce Springsteen is a muslim???
When did that happen???

[Evil E]

Originally posted by Seventh
Bruce Springsteen is a muslim???
When did that happen???

I had never heard that one either, so I did a little checking around. I think this link will be self-explanatory

Ernest "Ray" and the "Bruce" connection.
http://forum.****edcompany.com/ubb/Forum6/HTML/407217.html

[Yakoub38]

I cannot find any evidence on the Net that Springsteen has embraced Islam.

[Yakoub38]

Music is sound, a form of sensory stimulation. Music, as far as I understand it, does not have any spiritual value. It is something of this world, and although scholars may debate whether it is haram to listen to music, the Holy Qur'an and hadeeth seem to encourage people to seek attachment to things that are spiritual, whilst seeking NOT to be governed by those things which are wordly.

I once had a passion for music, but now I try with the guidance of Allah to use music to help me relax and sometimes as background to study. This move away from music as a passion has been a gradual one.

I do not know if my way is fully according to the will of Allah, but I pray for his guidance and only Allah knows what is best.

[mtsmallick]

AOA
Muslim brothers ans Sisters

I have seen this arguments numbers of times as muslims are confused about the status of singing or listening music in Islam. I myself have gone through numerous rulings from many scholers from every corners and society. There is quite difficulty in defining this act but scholers by the grace of ALLAH are agreed that it is forbidden in Islam to listen and singing in islam. For this, i am enclosing the ruling by Abu Bilaal Mustafa al-Kanadi. I hope, it will clears much of confusion.


SYNOPSIS OF PRECEDING SHAR'AH TEXTS ALONG WITH CONCLUSIONS TO BE DRAWN FROM THEM

MUSICAL INSTRUMENTS (MA'AAZIF)

The use of all musical instruments (*236) is forbidden. This ruling has been arrived at through an analysis of the texts of authentic hadeeths narrated by Al-Bukhaari and Ibn Maajah, in which the word al-ma'aazif (musical instruments) occurs. Since the wording of the text is general ('aammun), its directive encompasses all types of musical instruments except the daff, whose permissible use is a specification (takhsees) of the general text or an exception to the general ruling. These two texts are sufficiently clear proof which establish a general, all-encompassing prohibition. However, to remove the grounds for all possible specious arguments regarding this all-inclusive hukm (ruling). And in order to clarify it beyond a doubt, the shari'ah has conveyed a number of other texts which categorize the various possible types of musical instruments and prohibit them. The categories of musical instruments are as follows: (a) wind instruments, (*239) (b) string instruments, (*240) (c) percussion instruments (*241) and (d) a combination of two or more of the above. (*242)

The first category is represented by the previously-mentioned narrations of Al-Bayhaqi and Al-Haakim, wherein the terms mizmaar (flute) and mazaameerush Shaytaan (Satan's wind instruments) are mentioned respectively. The second category is indicated by one of Ahmad bin Hanbal's narrations wherein the word qinneen (lute) (*243) appears. The third category is epitomized by another tradition collected by Ahmad in which bothe the terms koobah and tablah (i.e. drums) are recorded. (*244)

At this point, some clarification regarding the daff (a type of drum and a percussion instrument) is necessary. Since its use is permissible only by virtue of its being an exception to the general rule of prohibition of musical instruments, certain stringent conditions are to be observed in reference to it, such as its size, shape and form, and the circumstances under which its use is permitted (as indicated by the texts wherein it is mentioned). As for the occasions upon which its use is permitted, a clear exposition has preceded in the first section of the previous chapter. Concerning the former two conditions, the daff should not exceed its general size as determined by common usage ('urf) (*245) and it should somewhat resemble the tambourine with the skin drawn tight on one side (*246) of the wooden frame; except that, by consensus of the scholars, (*247) it is to be devoid of the rattles (jallaajil) common to tambourines. These conditions are based on certain principles (*248) (qawaa'id) established in the science of usoolul fiqh. Thus, when there is an exception (istithnaa) to a general ruling (hukm), one is restricted to the exact conditions and circumstances relating to that exception, without exceeding the bounds set by the text which describes it. The following example from the shari'ah clarifies this point.

It is an established fact that wearing of silk clothing is generally prohibited for males. However, there are a few specific and limited exceptions to this ruling, among which is the permissibility of adding silk trim to the sleeves and hem of one's garment. The width of this band of silk trim is specified as a finger's length. (*249) Thus, one would not be allowed to increase this designated measure to say, two or three fingers' length. The condition of an exception to a general ruling of prohibition must be observed meticulously, since that exception is only allowed by virtue of those very specific and stringent conditions. By the same token, it would not be permissible to apply this specific exception regarding silk (for males) to another prohibited material, say for example, garments made from pure golden threads. (*250) Although both silk garments and pure gold woven garments are prohibited for men, it would not be correct to say that a finger's width band of such gold trim may be applied to male garments just as a finger's width band of silk trim may be.

Along the same lines of reasoning illustrated in the above-mentioned example, it follows that another instrument appearing to be similar to the daff (since it is of the same name [drum] and category [percussion instrument]) cannot be used in its place. According to the rules of usool, (*251) analogy (qeeyaas) cannot be made in the case of an exception (mustathna) to a general ruling. (*252) Rather, there must exist an original, established text (asl) on which analogy can be validly based. In this case, other drums (such as bongos or congas) cannot be used in place of the daff because the original ruling (asl) regarding musical instruments in general, and percussion instruments in particular, is prohibition. The daff is an exception, bot the rule. And therefore, fails to meet the criterion required for sound, valid analogy.

It further warrants mentioning that the Prophet (upon whom be peace and blessings) designated the use of the daff and strongly encouraged it (*253) during the marriage feast. As was shown earlier, it was also allowed on various other occasions while other existing percussion instruments (such as the koobah, tabl and tablah) (*254) were not designated for use but rather were prohibited. The wisdom behind this precise restriction of instruments to the daff lies in the fact that it sufficiently satisfies the need for proclamation, provides moderate rhythm which enlivens, and results in joy for the partakers, At the same time, the drum's otherwise negative percussive potentials are muted and controlled in this particular instrument.

In concluding this issue, it must be stressed that it is one's duty to bring all thoughts and deeds into consonance with both the spirit and the letter of the divinely-revealed shari'ah. All musical instruments must necessarily fit into one or another of the three, previously-mentioned broad categories; otherwise, they constitute a combination thereof. As for instruments like the synthesizer or other electronic gadgets which simulate the sounds of conventional musical instruments, the ruling regarding them is precisely the ruling established regarding the instruments they imitate – namely, prohibition. The same ruling applies to the human voice if it is able to simulate an instrument from any one of the foregoing categories.

SINGING (GHINAA)

Preceding texts of the sunnah designated the general ruling of prohibition regarding singing under certain circumstances. The narration of Al-Haakim described the singing voice coupled with music as imbecilic and sinful. Naturally, singing to musical accompaniment is forbidden since it is coupled with music. (*255) As for innocent singing to the accompaniment of just the daff, this has been allowed on only specific occasions. (*256)

Singing without musical accompaniment is permitted under certain circumstances and with particular conditions. The lyrics of the songs must be pure and innocent, and must keep within the moral bounds set by Islamic teachings. Hence, lyrics which are erotic and licentious (*257) and/or sung in a licentious manner (*258) (which adversely affects the libidinous instincts of the listener) are undoubtedly forbidden. Moreover, even innocent songs become forbidden if they are performed in the presence of, or are coupled with, such prohibited acts as gambling, drinking and other deeds of moral depravity. Singing by women is restricted to a female audience as the nature of a woman's (singing) voice is to excite sexual feeling in the male listener. Generally speaking, these songs should be pure and innocent although they need not be restricted to Islamic themes. They may express simple joys, wisdom, etc. They may be in praise of such attributes as courage, fearlessness and strength; or the lyrics may commemorate historical incidents such as battles against the enemy, etc. Among the best songs are those which encourage piety through good deeds done for the sake of Allah.

RELATED ISSUES PRODEEDING FROM THE GENERAL RULING OF PROHIBITION

DANCING:

Dancing to musical instruments is prohibited since that which is coupled with a prohibited thing becomes forbidden. As for dancing without music, or to the accompaniment of the daff only, such is restricted solely to women and children and is not befitting the role of males. The accomplished muhaddith and jurisprudent, Izzuddeen bun Abdis-Salaam, (*259) says in reference to men dancing, "As for dancing and handclapping in a light and frivolous manner resembling the frivolity of females, none would do it except the light-headed or affected ignoramus. The proof of his ignorance is that such a thing is not mentioned in texts of the shari'ah, the Quraan or sunnah; nor did any of the prophets of disciples do it. Rather, it is done by ignorant fools who have mistaken mere fancies for real truths. (*260) Scholars have prohibited clapping for men due to the Prophet's saying, 'Clapping is for women.'" (*262) At another place Izzuddeen bin Abdis-Salaam says, "Dancing is a bid'ah [blameworthy innovation]; none partakes of it except the foolish [who are short of sense], and it is bot befitting except for women." (*263)

It must be pointed out that even dancing by women has its conditions. No music other than that provided by the daff and the human voice is allowed. Women must be properly clothes (*264) and are restricted to the company of women and children only. Even in the presence of women, the female is prohibited from dancing licentiously (*265) and from using sexually arousing lyrics or manners. Hence, women's dancing should be a simple, natural rhythmic swaying free from very form of obvious or covert vice.

PROFESSIONS CONNECTED WITH MUSIC AND ITS ADJUNCTS:

It follows from what has preceded that the profession of music, singing, dancing and instrument making and selling are all forbidden. (*266) In an Islamic state such instruments may be seized (*267) from their owner and destroyed with recourse to indemnity.

THE MUSLIM'S DUTY REGARDING IT:

It is the duty of a Muslim that he avoid listening to music and singing in so far as it is within his power and jurisdiction (e.g. in his home, office, car, etc.). As for what he hears from his neighbor's yard, or when he passes through the streets or markets, that is not a sin upon him, (*268) nor is it his responsibility to try to stop it unless he has the power and authority to do so. He may advise such unfortunates in a gentle, admonishing tome, using wisdom and good convincing arguments so that perchance they may see the light and fear Allah.

In certain circumstances a person may be forced to hear music without the will or desire to do so, in which case he is not to blame. For example, a person may require clothing or foodstuffs from a certain store or shopping center where music is constantly played over the public address system; or a person may sit at the television or radio in order to hear the news or to watch a certain documentary or otherwise useful film because of its educational benefits. Obviously, music and singing are often interspersed throughout such educational and informative audio-visual materials and cannot be avoided. So long as other similar materials devoid of music and singing are not available, it is permissible to use materials in which the music is merely incidental and not the sole object. However, it must be with the sole intention of deriving benefit from the information contained therein and not for the purpose of seeking pleasure in hearing the music. Needless to say, it is the duty of Muslim educators and Islamic institutions to develop audio-visual materials in all fields of education which fulfill the need of the Muslim ummah while remaining within the confines of the divinely-revealed shari'ah.

As for so-called "therapeutic purposes," such as listening to music in order to relax after a long, tense day at work or as a medium for "sensitivity" training session or as a stimulant for "creative writing" or anything else of that nature, the ruling is prohibition since music in such cases is an object in itself, and since there is not real necessity (daroorah) or even any need (haajah) for it.

THE VARYING GRAVITY OF THE SINFULNESS OF MUSIC AND SONG:

The gravity of the sinfulness of music and song varies widely according to its type, the way it is performed, by whom it is performed and under what circumstances it occurs. It is also conditioned by these variables. Thus, {Every soul will be held in pledge for what it has earned.} (*269)

SOME ACCEPTABLE ALTERNATIVES TO PROHIBITED FORMS OF MUSIC AND SONG

It is the duty of every Muslim to strive his utmost to find acceptable (lawful) alternative to the prohibited forms of music and song as delineated in the treatise. No doubt, for every unlawful thing there is a lawful alternative available. Some suggestions follow.

RECITATION OF AND LISTENING TO THE READING OF ALLAH'S BOOK:

Recitation of and listening to the reading of Allah's Book, so aptly described by the English translator of the Quraan, Muhammad M. Pickethall, is "that inimitable symphony, the very sounds of which move men to tears and ecstasy." (*270) In a number of authentic traditions, the Prophet (upon whom be peace and blessings) stressed that the Quraan was to be chanted or sung in a sweet and melodious voice:

Aby Hurayrah reported that Allah's Messenger said, "Whoever does not chant the Quraan isn ot one of us." (*271)

In another hadeeth it is reported:

Al-Baraa bin Aazib related that Allah's Messenger said, "Adorn the Quraan with your voices." (*272)

It is incumbent upon Muslims to learn how to recite Allah's Book in a beautifully sweet and melodious voice in consonance with the rules of tajweed, to constantly practice its reading and to listen to others; for nothing like the Quraan uplifts the spirit and puts peace and tranquility in one's very heart and soul.

SINGING AND LISTENING TO ISLAMIC SONGS:

Islamic songs (anaasheed Islaamiyyah) contain moving lyrics which fire enthusiasm and desire for jihaad and encourage noble Islamic manners, morals and practice in all aspects of the Islam faith. There is presently a great surge of these anaasheed flooding the world of the Arab Muslim youth, and there is no reason why such inspiring songs should not be composed on various pertinent subjects by the enlightened western, English-speaking youths of today. (*273)

REMEMBRANCE OF ALLAH (DHIKR):

Some often claim that they listen to music occasionally in order to cool them down or to relax them. It is suggested that as believers, they habituate themselves to remembrance of Allah (dhikrullah) and to the mentioning of His praises (tasbeeh) as well as petitioning Him for forgiveness (istighfaar). The sunnah is replete with a myriad of adhkaar (formulas of repeated recitation). It is the remembrance of Allah which brings peace and tranquility to the human soul, not music which is fleeting and superficial. The glorious Quraan says, {Yes, verily in the remembrance of Allah do hearts find tranquility.} (*274)

HEALTHY PHYSICAL SPORTS:

One of the best alternatives to music and its attendant evils is the engagement in healthy physical sports which brings benefit by developing physical and mental acumen. The Prophet (upon whom be peace and blessings) has encouraged certain sports, among them swimming, horseback riding and the art of marksmanship. (*275) The martial arts is another important field for developing physical and mental prowess.

CONCLUSION

It is trusted that what has preceded constitutes for the reader a sufficiently explicit analysis and exposition of the Islamic ruling regarding music and song, leaving him/her with a perfectly clear understanding of this serious issue. It is hoped that many of the common misconceptions regarding music and song have been addressed and removed in a lucid, convincing manner, resulting in surety and tranquility for the reader's soul and conscience. I pray that this is {a plain statement to men, a guidance and instruction to those who, fearing Allah, ward off evil.} (*276)

THE END

Note:

(*238)Except for the daff, the simple hand drum, which is allowed for use by women and children on specific occasions mentioned by the authentic sunnah. This has been clarified by a previous section of this work, entitled "Examples of Occasions Specified by the Sunnah."

(*239)Such as flutes, horns, trumpets, accordions, saxophones, trombones, etc.

(*240)Including guitars, violins, banjos, harps, sitars, lutes, basses, cellos, etc.

(*241)Such as gongs, cymbals, bass drums, bongos, congas, tambourines, etc.

(*242)For example, the piano, which combines percussion and string instrumentation.

(*243)A type of guitar common to Arab lands.

(*244)The complete text of these hadeeths has preceded in Arabic along with their translations in the second section of this study under the title, "Critical Analysis of the Hadeeth Literature."

(*245)Its size, according to common usage or custom ('urf), varies approximately between twenty and thirty-five centimeters in diameter for the skin. The width of the circular wooden frame upon which it is strung is about a finger's length. Exceeding this stipulated size would result in a louder sound, which in turn exceeds the instrument's basically limited percussion potentiality. Conversely, a much smaller size diminishes its basic sound capability, and thus, the objective of "announcing" the wedding feast through its sound would not be realized. As it is said, "The best of affairs are intermediate" - in the middle ground.

(*246)The term daff literally means the (one) side of a thing or its surface. For details, see Lisaanul Arab, vol. 9, pp 104-106.

(*247)See Kaffur Ra'aa, pp. 94-95.

(*248)These principles were mentioned in the previous section and are also applicable here.

(*249)The width of four finger clinched together (which is basically the same) according to various authentic narrations of Iman Al-Bukhaari, Abu Dawood and others. The actual finger's length varies according to each individual, but an average finger length of the middle finger (the longest one), is about 8-9 centimeters.

(*250)Threads made from minutely thin, but pure gold wires, woven together to make a garment.

(*251)See Al-Bardeesi's Usoolul Fiqh, p. 240 and Abdul-Qaadir Ataa's Haadha Halaal wa Haadha Haraam, p. 211.

(*252)Because by its very nature the exception (mustathna) differs from the original ruling to which it is an exception.

(*253)In preceding texts of the authenic sunnah.

(*254)The kooban is a drum with skin on bothsides. The tabl is similar except it is usually larger in size. And the tablah has skin only at the top, with a long, open, hollow base made from wood, metal or clay.

(*255)According to the principle that whatever is coupled with a prohibited thing becomes prohibited.

(*256)Such as the 'Eed festival, wedding celebrations, etc.

(*257)Such as those songs which describe sex, wine-drinking or any immoral subjects.

(*258)This occurs when the singer purposely manipulates his/her voice in a throbbing, titillating manner which arouses sexual passions.

(*259)One of the rare geniuses of the Islamic sciences, nicknamed "Sultanul Ulamaa" (the Monarch of Scholars). He definitely deserves this title. He was born in Damascus (577 H./1181 C.E.) and died in Cairo (660 H./1262 C.E.). For details, see Mu'jamul Muallifeen, vol. 5, pp. 249-250.

(*260)The immediate refernce inthis passage is to the practice of some Sufis who dance according to a certain method as a so-called "spiritual" exercise. However, what has been said here applies generally to all dancing by males regardless of whether it's done for pleasure or for "worship."

(*261)In variuos authentic traditions narrated by Al-Bukhaari, Muslim, et. al.

(*262)Quoted from Kaffur Ra'aa, p 73.

(*263)Quoted from the tafseer, Roohul Ma'aani, vol. 21, p. 71.

(*264)In loose clothing from above the chest to below the knee, at the very minimum.

(*265)Such as occurs during belly-dancing or various western dances such as soul, rock and funk.

(*266)Just as is the case of wine, whose drinking, production, sale and even carrying is forbidden.

(*267)By the proper authorities. See footnote no. 112.

(*268)Unless he listens to it with the intent to hear it and seek pleasure in it.

(*269)Soorah Al-Muddaththir, 74:38.

(*270)See his foreword to The Glorious Quran, p. 3.

(*271)Related by Iman Al-Bukkaari. The Quraan is to be melodiously chanted or sung, but not according to one's personal style dictated by fancy. The Quraan must be recited according to the rules of tajweed, the precise science which details the rules for Quraanic recitation. Notes are to be extended (al-madd) according to a certain number of beats; the letters noon and meem are melodiously held and their notes emphasized, etc. One is required to learn this method of recitiation.

(*272)Authentically related by Abu Dawood and Ahmad bin Hanbal.

(*273)I would certainly encourage the likes of Yoosuf Islam (the former Cat Stevens) and others to use this medium for Islamic revival and as a means for da'wah (invitation of non-Muslims to the path of Allah).

(*274)Soorah Ar-R'ad, 14:28.

(*275)Regardless of whether it be with crossbow, spear or firearms.

(*276)Soorah Aali-Imraan, 3:138.


May Allah give us guidence to follow Islam in complete way.
Amen.

[mtsmallick]

AOA
Muslim Brothers & Sisters

Regarding brother Ray objection to couple of singers converted to Islam is still singing, i have have example of atleast two top singers of their country. One is Junaid Jamsheed of Pakistan, who now has formally anouced to quit singing after having known that it is forbidden in Islam and now join a Dawah group to preach Islam. Similarly, I came to know that in recent Haj, a person from Lebnon or Jordan was seen preaching people Islam ans tells that he was the top singer of his country and have to shave five times a day and chage dress accordingly for performing in concert etc. But one day a Dawah people from pakistan came to him and ask him to perfom AZZAN for them as they told him that he had very good voice. After this incident, this singer life changes and now he is completely changed and now prays five times with long beard and have abondned the singing. So, only Allah gives guidence to them who seek the guidence.

I hope, Borther Ray should concentrate on other good aspects of Islam and try to pass his good time in praying and preaching. We should follow the good examples. I my self once like music very much, but now by the grace of Allah didnt have any charm for it.
Its only ALLAH who give us Guidence.

[jamila]

Salam Alaykum, Tiger and Mountain.

I'd like to make a wee suggestion. Divide your gargantuan meals into bite sized portions.

This young man is a new Muslim. Don't dump everything into his lap in one go (or mine - I'm only 2 1/2 years old). One of the Madhab's positions at a time, maybe? Well spaced out for digestion. One Fatwa or section of prohibition at a time, rather than the whole kit and kaboodle in one suffocating go?

Did you notice he said he had "a passion for music"?

This is a case for weaning off an addiction (Just as Allah weaned the Sahaba off alcohol in stages, and taught Islam in stages Tauheed - then salat - then saum - then zakat - and finally (the easiest to perform, but the most difficult to get the means:) Hajj.

So cool it with the blunderbuss. K?

jazakallah kheiran,
ma'asalaam
jamila

[Salahudin]

Greetings! I have searched for the Question to your answer Ray, The information bellow is from amongs the most noble scholars of Islam, and where they stand in this Question: I hope you Read it:

Question:

I have always heard that music, singing and dancing are haram in Islam. I went to this other site for the first time,...., and typed in music and all of these articles appeared which said music,dancing, and singing in Islam is halal??? They said "as long as the 2 sexes are not close together and their is no drinking going on" etc. and they even have hadiths that try to prove our Prophet Muhammed s.a.w was ok with this??? I am very confused now... Could you PLEASE give a full, detailed explanation about the Islamic ruling on music, singing and dancing and when it is allowed, if it is even allowed at all.

Answer:

Praise be to Allaah.

Ma’aazif is the plural of mi’zafah, and refers to musical instruments (Fath al-Baari, 10/55), instruments which are played (al-Majmoo’, 11/577). Al-Qurtubi (may Allaah have mercy on him) narrated from al-Jawhari (may Allaah have mercy on him) that ma’aazif means singing. In his Sihaah it says that it means musical instruments. It was also said that it refers to the sound of the instruments. In al-Hawaashi by al-Dimyaati (may Allaah have mercy on him) it says: ma’aazif means drums (dufoof, sing. daff) and other instruments which are struck or beaten (Fath al-Baari, 10/55).

Evidence of prohibition in the Qur’aan and Sunnah:

Allaah says in Soorat Luqmaan (interpretation of the meaning):

“And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allaah…” [Luqmaan 31:6]

The scholar of the ummah, Ibn ‘Abbaas (may Allaah be pleased with him) said: this means singing. Mujaahid (may Allaah have mercy on him) said: this means playing the drum (tabl). (Tafseer al-Tabari, 21/40).

Al-Hasan al-Basri (may Allaah have mercy on him) said: this aayah was revealed concerning singing and musical instruments (lit. woodwind instruments). (Tafseer Ibn Katheer, 3/451).

Al-Sa’di (may Allaah have mercy on him) said: this includes all manner of haraam speech, all idle talk and falsehood, and all nonsense that encourages kufr and disobedience; the words of those who say things to refute the truth and argue in support of falsehood to defeat the truth; and backbiting, slander, lies, insults and curses; the singing and musical instruments of the Shaytaan; and musical instruments which are of no spiritual or worldly benefit. (Tafseer al-Sa’di, 6/150)

Ibn al-Qayyim (may Allaah have mercy on him) said: The interpretation of the Sahaabah and Taabi’in, that ‘idle talk’ refers to singing, is sufficient. This was reported with saheeh isnaads from Ibn ‘Abbaas and Ibn Mas’ood. Abu’l-Sahbaa’ said: I asked Ibn Mas’ood about the aayah (interpretation of the meaning), ‘“And of mankind is he who purchases idle talks’ [Luqmaan 31:6]. He said: By Allaah, besides Whom there is no other god, this means singing – and he repeated it three times. It was also reported with a saheeh isnaad from Ibn ‘Umar (may Allaah be pleased with them both) that this means singing. There is no contradiction between the interpretation of “idle talk” as meaning singing and the interpretation of it as meaning stories of the Persians and their kings, and the kings of the Romans, and so on, such as al-Nadr ibn al-Haarith used to tell to the people of Makkah to distract them from the Qur’aan. Both of them are idle talk. Hence Ibn ‘Abbaas said: “Idle talk” is falsehood and singing. Some of the Sahaabah said one and some said the other, and some said both. Singing is worse and more harmful than stories of kings, because it leads to zinaa and makes hypocrisy grow (in the heart); it is the trap of the Shaytaan, and it clouds the mind. The way in which it blocks people from the Qur’aan is worse than the way in which other kinds of false talk block them, because people are naturally inclined towards it and tend to want to listen to it. The aayaat condemn replacing the Qur’aan with idle talk in order to mislead (men) from the path of Allaah without knowledge and taking it as a joke, because when an aayah of the Qur’aan is recited to such a person, he turns his back as if he heard them not, as if there were deafness in his ear. If he hears anything of it, he makes fun of it. All of this happens only in the case of the people who are most stubbornly kaafirs and if some of it happens to singers and those who listen to them, they both have a share of this blame. (Ighaathat al-Lahfaan, 1/258-259).

Allaah says (interpretation of the meaning):

]“[Allaah said to Iblees:] And befool them gradually those whom you can among them with your voice (i.e. songs, music, and any other call for Allaah’s disobedience)…” [al-Israa’ 17:64]

It was narrated that Mujaahid (may Allaah have mercy on him) said: “And befool them gradually those whom you can among them with your voice” – his voice [the voice of Iblees/Shaytaan] is singing and falsehood. Ibn al-Qayyim (may Allaah have mercy on him) said: This idaafah [possessive or genitive construction, i.e., your voice] serves to make the meaning specific, as with the phrases [translated as] “your cavalry” and “your infantry” [later in the same aayah]. Everyone who speaks in any way that is not obedient to Allaah, everyone who blows into a flute or other woodwind instrument, or who plays any haraam kind of drum, this is the voice of the Shaytaan. Everyone who walks to commit some act of disobedience towards Allaah is part of his [the Shaytaan’s] infantry, and anyone who rides to commit sin is part of his cavalry. This is the view of the Salaf, as Ibn ‘Abi Haatim narrated from Ibn ‘Abbaas: his infantry is everyone who walks to disobey Allaah. (Ighaathat al-Lahfaan).

Allaah says (interpretation of the meaning):

“Do you then wonder at this recitation (the Qur’aan)?

And you laugh at it and weep not,

Wasting your (precious) lifetime in pastime and amusements (singing)”

[al-Najm 53:59-61]

‘Ikrimah (may Allaah have mercy on him) said: it was narrated from Ibn ‘Abbaas that al-sumood [verbal noun from saamidoon, translated here as “Wasting your (precious) lifetime in pastime and amusements (singing)”] means “singing”, in the dialect of Himyar; it might be said “Ismidi lanaa” [‘sing for us’ – from the same root as saamidoon/sumood] meaning “ghaniy” [sing]. And he said (may Allaah have mercy on him): When they [the kuffaar] heard the Qur’aan, they would sing, then this aayah was revealed.

Ibn Katheer (may Allaah have mercy on him) said: Allaah says (interpretation of the meaning) “Wasting your (precious) lifetime in pastime and amusements (singing)” – Sufyaan al-Thawri said, narrating from his father from Ibn ‘Abbaas: (this means) singing. This is Yemeni (dialect): ismad lana means ghan lana [sing to us]. This was also the view of ‘Ikrimah. (Tafseer Ibn Katheer).

It was reported from Abu Umaamah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not sell singing slave women, do not buy them and do not teach them. There is nothing good in this trade, and their price is haraam. Concerning such things as this the aayah was revealed (interpretation of the meaning): ‘And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allaah…’ [Luqmaan 31:6].” (Hasan hadeeth)

The Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“Among my ummah there will certainly be people who permit zinaa, silk, alcohol and musical instruments…” (Narrated by al-Bukhaari ta’leeqan, no. 5590; narrated as mawsool by al-Tabaraani and al-Bayhaqi. See al-Silsilah al-Saheehah by al-Albaani, 91).

Ibn al-Qayyim (may Allaah have mercy on him) said: This is a saheeh hadeeth narrated by al-Bukhaari in his Saheeh, where he quoted it as evidence and stated that it is mu’allaq and majzoom. He said: Chapter on what was narrated concerning those who permit alcohol and call it by another name.

This hadeeth indicates in two ways that musical instruments and enjoyment of listening to music are haraam. The first is the fact that the Prophet (peace and blessings of Allaah be upon him) said: “[they] permit” which clearly indicates that the things mentioned, including musical instruments, are haraam according to sharee’ah, but those people will permit them. The second is the fact that musical instruments are mentioned alongside things which are definitely known to be haraam, i.e., zinaa and alcohol: if they (musical instruments) were not haraam, why would they be mentioned alongside these things? (adapted from al-Silsilah al-Saheehah by al-Albaani, 1/140-141)

Shaykh al-Islam (Ibn Taymiyah) (may Allaah have mercy on him) said: This hadeeth indicates that ma’aazif are haraam, and ma’aazif means musical instruments according to the scholars of (Arabic) language. This word includes all such instruments. (al-Majmoo’, 11/535).

Ibn al-Qayyim (may Allaah have mercy on him) said: And concerning the same topic similar comments were narrated from Sahl ibn Sa’d al-Saa’idi, ‘Imraan ibn Husayn, ‘Abd-Allaah ibn ‘Amr, ‘Abd-Allaah ibn ‘Abbaas, Abu Hurayrah, Abu Umaamah al-Baahili, ‘Aa’ishah Umm al-Mu’mineen, ‘Ali ibn Abi Taalib, Anas ibn Maalik, ‘Abd al-Rahmaan ibn Saabit and al-Ghaazi ibn Rabee’ah. Then he mentioned it in Ighaathat al-Lahfaan, and it indicates that they (musical instruments) are haraam.

It was narrated that Naafi’ (may Allaah have mercy on him) said: Ibn ‘Umar heard a woodwind instrument, and he put his fingers in his ears and kept away from that path. He said to me, O Naafi’, can you hear anything? I said, No. So he took his fingers away from his ears and said: I was with the Prophet (peace and blessings of Allaah be upon him) and he heard something like this, and he did the same thing. (Saheeh Abi Dawood). Some insignificant person said that this hadeeth does not prove that musical instruments are haraam, because if that were so, the Messenger of Allaah (peace and blessings of Allaah be upon him) would have instructed Ibn ‘Umar (may Allaah be pleased with them both) to put his fingers in his ears as well, and Ibn ‘Umar would have instructed Naafi’ to do likewise! The response to this is: He was not listening to it, but he could hear it. There is a difference between listening and hearing. Shaykh al-Islam (Ibn Taymiyah) (may Allaah have mercy on him) said: Concerning (music) which a person does not intend to listen to, there is no prohibition or blame, according to scholarly consensus. Hence blame or praise is connected to listening, not to hearing. The one who listens to the Qur’aan will be rewarded for it, whereas the one who hears it without intending or wanting to will not be rewarded for that, because actions are judged by intentions. The same applies to musical instruments which are forbidden: if a person hears them without intending to, that does not matter. (al-Majmoo’, 10/78).

Ibn Qudaamah al-Maqdisi (may Allaah have mercy on him) said: the listener is the one who intends to hear, which was not the case with Ibn ‘Umar (may Allaah be pleased with them both); what happened in his case was hearing. The Prophet (peace and blessings of Allaah be upon him) needed to know when the sound stopped because he had moved away from that path and blocked his ears. So he did not want to go back to that path or unblock his ears until the noise had stopped, so when he allowed Ibn ‘Umar to continue hearing it, this was because of necessity. (al-Mughni, 10/173)

(Even though the hearing referred to in the comments of the two imaams is makrooh, it was permitted because of necessity, as we will see below in the comments of Imaam Maalik (may Allaah have mercy on him). And Allaah knows best).

The views of the scholars (imaams) of Islam

Al-Qaasim (may Allaah have mercy on him) said: Singing is part of falsehood. Al-Hasan (may Allaah have mercy on him) said: if there is music involved in a dinner invitation (waleemah), do not accept the invitation (al-Jaami by al-Qayrawaani, p. 262-263).

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: The view of the four Imaams is that all kinds of musical instruments are haraam. It was reported in Saheeh al-Bukhaari and elsewhere that the Prophet (peace and blessings of Allaah be upon him) said that there would be among his ummah those who would allow zinaa, silk, alcohol and musical instruments, and he said that they would be transformed into monkeys and pigs… None of the followers of the imaams mentioned any dispute concerning the matter of music. (al-Majmoo’, 11/576).

Al-Albaani (may Allaah have mercy on him) said: The four madhhabs are agreed that all musical instruments are haraam. (al-Saheehah, 1/145).

Ibn al-Qayyim (may Allaah have mercy on him) said: The madhhab of Abu Haneefah is the strictest in this regard, and his comments are among the harshest. His companions clearly stated that it is haraam to listen to all musical instruments such as the flute and the drum, even tapping a stick. They stated that it is a sin which implies that a person is a faasiq (rebellious evil doer) whose testimony should be rejected. They went further than that and said that listening to music is fisq (rebellion, evildoing) and enjoying it is kufr (disbelief). This is their words. They narrated in support of that a hadeeth which could not be attributed to the Prophet (peace and blessings of Allaah be upon him). They said: he should try not to hear it if he passes by it or it is in his vicinity. Abu Yoosuf said, concerning a house from which could be heard the sound of musical instruments: Go in without their permission, because forbidding evil actions is obligatory, and if it were not allowed to enter without permission, people could not have fulfilled the obligatory duty (of enjoining what is good and forbidding what is evil). (Ighaathat al-Lahfaan, 1/425).

Imaam Maalik (may Allaah have mercy on him) was asked about playing the drum or flute, if a person happens to hear the sound and enjoy it whilst he is walking or sitting. He said: He should get up if he finds that he enjoys it, unless he is sitting down for a need or is unable to get up. If he is on the road, he should either go back or move on. (al-Jaami’ by al-Qayrawaani, 262). He (may Allaah have mercy on him) said: “The only people who do things like that, in our view, are faasiqs.” (Tafseer al-Qurtubi, 14/55).

Ibn ‘Abd al-Barr (may Allaah have mercy on him) said: Among the types of earnings which are haraam by scholarly consensus are ribaa, the fee of a prostitute, anything forbidden, bribes, payment for wailing over the dead and singing, payments to fortune-tellers and those who claim to know the unseen and astrologers, payments for playing flutes, and all kinds of gambling. (al-Kaafi).

Ibn al-Qayyim (may Allaah have mercy on him) said, explaining the view of Imaam al-Shaafa'i: His companions who know his madhhab (point of view) stated that it is haraam and denounced those who said that he permitted it. (Ighaathat al-Lahfaan, 1/425).

The author of Kifaayat al-Akhbaar, who was one of the Shaafa’is, counted musical instruments such as flutes and others, as being munkar (evil), and the one who is present (where they are being played) should denounce them. (He cannot be excused by the fact that there are bad scholars, because they are corrupting the sharee’ah, or evil faqeers – meaning the Sufis, because they call themselves fuqaraa’ or faqeers – because they are ignorant and follow anyone who makes noise; they are not guided by the light of knowledge; rather they are blown about by every wind. (Kifaayat al-Akhbaar, 2/128).

Ibn al-Qayyim (may Allaah have mercy on him) said: With regard to the view of Imaam Ahmad, his son ‘Abd-Allaah said: I asked my father about singing. He said: Singing makes hypocrisy grow in the heart; I do not like it. Then he mentioned the words of Maalik: the evildoers (faasiqs) among us do that. (Ighaathat al-Lahfaan).

Ibn Qudaamah, the researcher of the Hanbali madhhab – (may Allaah have mercy on him) said: Musical instruments are of three types which are haraam. These are the strings and all kinds of flute, and the lute, drum and rabaab (stringed instrument) and so on. Whoever persists in listening to them, his testimony should be rejected. (al-Mughni, 10/173). And he said (may Allaah have mercy on him); If a person is invited to a gathering in which there is something objectionable, such as wine and musical instruments, and he is able to denounce it, then he should attend and speak out against it, because then he will be combining two obligatory duties. If he is not able to do that, then he should not attend. (al-Kaafi, 3/118)

Al-Tabari (may Allaah have mercy on him) said: The scholars of all regions are agreed that singing is makrooh and should be prevented. Although Ibraaheem ibn Sa’d and ‘Ubayd-Allaah al-‘Anbari differed from the majority, (it should be noted that) the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Adhere to the majority.” And whoever dies differing from the majority, dies as a jaahili. (Tafseer al-Qurtubi, 14/56). In earlier generations, the word “makrooh” was used to mean haraam, then it took on the meaning of “disliked”. But this is to be understood as meaning that it is forbidden, because he [al-Tabari] said “it should be prevented”, and nothing is to be prevented except that which is haraam; and because in the two hadeeths quoted, music is denounced in the strongest terms. Al-Qurtubi (may Allaah have mercy on him) is the one who narrated this report, then he said: Abu’l-Faraj and al-Qaffaal among our companions said: the testimony of the singer and the dancer is not to be accepted. I say: if it is proven that this matter is not permissible, then accepting payment for it is not permissible either.

Shaykh al-Fawzaan (may Allaah preserve him) said: What Ibraaheem ibn Sa’d and ‘Ubayd-Allaah al-‘Anbari said about singing is not like the kind of singing that is known nowadays, for they would never have allowed this kind of singing which is the utmost in immorality and obscenity. (al-I’laam)

Ibn Taymiyah (may Allaah have mercy on him) said: It is not permissible to make musical instruments. (al-Majmoo’, 22/140). And he said: According to the majority of fuqahaa’, it is permissible to destroy musical instruments, such as the tanboor [a stringed instrument similar to a mandolin]. This is the view of Maalik and is the more famous of the two views narrated from Ahmad. (al-Majmoo’, 28/113). And he said: …Ibn al-Mundhir mentioned that the scholars were agreed that it is not permissible to pay people to sing and wail… the consensus of all the scholars whose views we have learned about is that wailing and singing are not allowed. Al-Shu’bi, al-Nakha’i and Maalik regarded that as makrooh . Abu Thawr, al-Nu’maan – Abu Haneefah (may Allaah have mercy on him) – and Ya’qoob and Muhammad, two of the students of Abu Haneefah said: it is not permissible to pay anything for singing and wailing. This is our view. And he said: musical instruments are the wine of the soul, and what it does to the soul is worse than what intoxicating drinks do. (Majmoo’ al-Fataawa, 10/417).

Ibn Abi Shaybah (may Allaah have mercy on him) reported that a man broke a mandolin belonging to another man, and the latter took his case to Shurayh. But Shurayh did not award him any compensation – i.e., he did not make the first man pay the cost of the mandolin, because it was haraam and had no value. (al-Musannaf, 5/395).

Al-Baghawi (may Allaah have mercy on him) stated in a fatwa that it is haraam to sell all kinds of musical instruments such as mandolins, flutes, etc. Then he said: If the images are erased and the musical instruments are altered, then it is permissible to sell their parts, whether they are silver, iron, wood or whatever. (Sharh al-Sunnah, 8/28)

An appropriate exception

The exception to the above is the daff – without any rings (i.e., a hand-drum which looks like a tambourine, but without any rattles) – when used by women on Eids and at weddings. This is indicated by saheeh reports. Shaykh al-Islam (may Allaah have mercy on him) said: But the Prophet (peace and blessings of Allaah be upon him) made allowances for certain types of musical instruments at weddings and the like, and he made allowances for women to play the daff at weddings and on other joyful occasions. But the men at his time did not play the daff or clap with their hands. It was narrated in al-Saheeh that he said: “Clapping is for women and tasbeeh (saying Subhaan Allaah) is for men.” And he cursed women who imitate men and men who imitate women. Because singing and playing the daff are things that women do, the Salaf used to call any man who did that a mukhannath (effeminate man), and they used to call male singers effeminate – and how many of them there are nowadays! It is well known that the Salaf said this.

In a similar vein is the hadeeth of ‘Aa’ishah (may Allaah be pleased with her), when her father (may Allaah be pleased with him) entered upon her at the time of Eid, and there were two young girls with her who were singing the verses that the Ansaar had said on the day of Bu’aath – and any sensible person will know what people say about war. Abu Bakr (may Allaah be pleased with him) said: “Musical instruments of the Shaytaan in the house of the Messenger of Allaah (peace and blessings of Allaah be upon him)!” The Messenger of Allaah had turned away from them and was facing the wall – hence some scholars said that Abu Bakr (may Allaah be pleased with him) would not tell anybody off in front of the Messenger of Allaah (peace and blessings of Allaah be upon him), but he thought that the Messenger of Allaah (peace and blessings of Allaah be upon him) was not paying attention to what was happening. And Allaah knows best. He (the Prophet (peace and blessings of Allaah be upon him)) said: “Leave them alone, O Abu Bakr, for every nation has its Eid, and this is our Eid, the people of Islam.” This hadeeth shows that it was not the habit of the Prophet (peace and blessings of Allaah be upon him) and his companions to gather to listen to singing, hence Abu Bakr al-Siddeeq called it “the musical instruments of the Shaytaan”. And the Prophet (peace and blessings of Allaah be upon him) approved of this appellation and did not deny it when he said, “Leave them alone, for every nation has its Eid and this is our Eid.” This indicates that the reason why this was permitted was because it was the time of Eid, and the prohibition remained in effect at times other than Eid, apart from the exceptions made for weddings in other ahaadeeth. Shaykh al-Albaani explained this in his valuable book Tahreem Aalaat al-Tarab (the Prohibition of Musical Instruments). The Prophet (peace and blessings of Allaah be upon him) approved of young girls singing at Eid, as stated in the hadeeth: “So that the mushrikeen will know that in our religion there is room for relaxation.” There is no indication in the hadeeth about the two young girls that the Prophet (peace and blessings of Allaah be upon him) was listening to them. The commands and prohibitions have to do with listening, not merely hearing, just as in the case of seeing, the rules have to do with intentionally looking and not what happens by accident. So it is clear that this is for women only. Imaam Abu ‘Ubayd (may Allaah have mercy on him) defined the daff as “that which is played by women.” (Ghareeb al-Hadeeth, 3/64).

An inappropriate exception

Some of them make an exception for drums at times of war, and consequentially some modern scholars have said that military music is allowed. But there is no basis for this at all, for a number of reasons, the first of which is that this is making an exception with no clear evidence, apart from mere opinion and thinking that it is good, and this is wrong. The second reason is that what the Muslims should do at times of war is to turn their hearts towards their Lord. Allaah says (interpretation of the meaning):

“They ask you (O Muhammad) about the spoils of war. Say: ‘The spoils are for Allaah and the Messenger.’ So fear Allaah and adjust all matters of difference among you…” [al-Anfaal 8:1]. But using music is the opposite of this idea of taqwa and it would distract them from remembering their Lord. Thirdly, using music is one of the customs of the kuffaar, and it is not permitted to imitate them, especially with regard to something that Allaah has forbidden to us in general, such as music. (al-Saheehah, 1/145)

“No people go astray after having been guided except they developed arguments amongst themselves.” (Saheeh)

Some of them used the hadeeth about the Abyssinians playing in the mosque of the Prophet (peace and blessings of Allaah be upon him) as evidence that singing is allowed! Al-Bukhaari included this hadeeth in his Saheeh under the heading Baab al-Hiraab wa’l-Daraq Yawm al-‘Eid (Chapter on Spears and Shields on the Day of Eid). Al-Nawawi (may Allaah have mercy on him) said: This indicates that it is permissible to play with weapons and the like in the mosque, and he applied that to other activities connected with jihaad. (Sharh Muslim). But as al-Haafiz ibn Hajar (may Allaah have mercy on him) said: whoever speaks about something which is not his profession will come up with weird ideas such as these.

Some of them use as evidence the hadeeth about the singing of the two young girls, which we have discussed above, but we will quote what Ibn al-Qayyim (may Allaah have mercy on him) said, because it is valuable:

I am amazed that you quote as evidence for allowing listening to sophisticated songs the report which we mentioned about how two young girls who were below the age of puberty sang to a young woman on the day of Eid some verses of Arab poetry about bravery in war and other noble characteristics. How can you compare this to that? What is strange is that this hadeeth is one of the strongest proofs against them. The greatest speaker of the truth [Abu Bakr al-Siddeeq] called them musical instruments of the Shaytaan, and the Messenger of Allaah (peace and blessings of Allaah be upon him) approved of that appellation, but he made an exception in the case of these two young girls who had not yet reached the age of responsibility and the words of whose songs could not corrupt anyone who listened to them. Can this be used as evidence to allow what you do and what you know of listening (to music) which includes (bad) things which are not hidden?! Subhaan Allaah! How people can be led astray! (Madaarij al-Saalikeen, 1/493).

Ibn al-Jawzi (may Allaah have mercy on him) said: ‘Aa’ishah (may Allaah be pleased with her) was young at that time; nothing was transmitted from her after she reached the age of puberty except condemnation of singing. Her brother’s son, al-Qaasim ibn Muhammad, condemned singing and said that it was not allowed to listen to it, and he took his knowledge from her. (Talbees Iblees, 229). Al-Haafiz ibn Hajar (may Allaah have mercy on him) said: A group of the Sufis used this hadeeth – the hadeeth about the two young girls – as evidence that singing is allowed and it is allowed to listen to it, whether it is accompanied by instruments or not. This view is sufficiently refuted by the clear statement of ‘Aa’ishah in the following hadeeth, where she says, “They were not singers.” She made it clear that they were not singers as such, although this may be understood from the wording of the report. So we should limit it to what was narrated in the text as regards the occasion and the manner, so as to reduce the risk of going against the principle, i.e., the hadeeth. And Allaah knows best. (Fath al-Baari, 2/442-443).

Some people even have the nerve to suggest that the Sahaabah and Taabi’een listened to singing, and that they saw nothing wrong with it!

Al-Fawzaan (may Allaah preserve him) said: We demand them to show us saheeh isnaads going back to these Sahaabah and Taabi’een, proving what they attribute to them. Then he said: Imaam Muslim mentioned in his introduction to his Saheeh that ‘Abd-Allaah ibn al-Mubaarak said: The isnaad is part of religion. Were it not for the isnaad, whoever wanted to could say whatever he wanted to.

Some of them said that the ahaadeeth which forbid music are full of faults. No hadeeth was free of being criticized by some of the scholars. Ibn Baaz (may Allaah have mercy on him) said: The ahaadeeth which were narrated concerning music being haraam are not full of faults as has been claimed. Some of them are in Saheeh al-Bukhaari which is the soundest of books after the Book of Allaah, and some of them are hasan and some are da’eef. But because they are so many, with different isnaads, they constitute definitive proof that singing and musical instruments are haraam.

All the imaams agreed on the soundness of the ahaadeeth which forbid singing and musical instruments, apart from Abu Haamid al-Ghazzaali, but al-Ghazzaali did not have knowledge of hadeeth; and Ibn Hazam, but al-Albaani (may Allaah have mercy on him) explained where Ibn Hazam went wrong, and Ibn Hazam himself said that if any of (these ahaadeeth) were saheeh, he would follow that. But now they have proof that these reports are saheeh because there are so many books by the scholars which state that these ahaadeeth are saheeh, but they turn their backs on that. They are far more extreme than Ibn Hazam and they are nothing like him, for they are not qualified and cannot be referred to.

Some of them said that the scholars forbade singing because it is mentioned alongside gatherings in which alcohol is drunk and where people stay up late at night for evil purposes.

Al-Shawkaani (may Allaah have mercy on him) said: The response to this is that mentioning these things in conjunction does not only mean that what is haraam is what is joined together in this manner. Otherwise this would mean that zinaa, as mentioned in the ahaadeeth, is not haraam unless it is accompanied by alcohol and the use of musical instruments. By the same token, an aayah such as the following (interpretation of the meaning):

“Verily, he used not to believe in Allaah, the Most Great,

And urged not on the feeding of Al‑Miskeen (the poor).”

[al-Haaqqah 69:33-34]

would imply that it is not haraam to disbelieve in Allaah unless that is accompanied by not encouraging the feeding of the poor. If it is said that the prohibition of such things one at a time is proven from other reports, the response to that is that the prohibition of musical instruments is also known from other evidence, as mentioned above. (Nayl al-Awtaar, 8/107).

Some of them said that “idle talk” does not refer to singing; the refutation of that has been mentioned above. Al-Qurtubi (may Allaah have mercy on him) said: This – the view that it means singing – is the best that has been said concerning this aayah, and Ibn Mas’ood swore three times by Allaah besides Whom there is no other god, that it does refer to singing. Then he mentioned other imaams who said the same thing. Then he mentioned other views concerning the matter. Then he said: The first view is the best of all that has been said on this matter, because of the marfoo’ hadeeth, and because of the view of the Sahaabah and the Taabi’een. (Tafseer al-Qurtubi).

Ibn al-Qayyim (may Allaah have mercy on him), after quoting this Tafseer, said: Al-Haakim Abu ‘Abd-Allaah said in the Tafseer of Kitaab al-Mustadrak: Let the one who is seeking this knowledge know that the Tafseer of a Sahaabi who witnessed the revelation is a hadeeth with isnaad according to the two Shaykhs (al-Bukhaari and Muslim). Elsewhere in his book, he said: In our view this hadeeth has the same strength as a marfoo’ report. Although their tafseer is still subject to further examination, it is still more readily acceptable than the tafseer of those who came after them, because they are the most knowledgeable among this ummah of what Allaah meant in his Book. It was revealed among them and they were the first people to be addressed by it. They heard the tafseer from the Messenger (peace and blessings of Allaah be upon him) in word and in deed. And they were Arabs who understood the true meanings of (Arabic) words, so Muslims should avoid resorting to any other interpretation as much as possible.

Some of them said that singing is a form of worship if the intention is for it to help one to obey Allaah!

Ibn al-Qayyim (may Allaah have mercy on him) said: How strange! What type of faith, light, insight, guidance and knowledge can be gained from listening to tuneful verses and music in which most of what is said is haraam and deserves the wrath and punishment of Allaah and His Messenger? … How can anyone who has the least amount of insight and faith in his heart draw near to Allaah and increase his faith by enjoying something which is hated by Him, and He detests the one who says it and the one who accepts it? (Madaarij al-Saalikeen, 1/485)

Shaykh al-Islam said, discussing the state of the person who has gotten used to listening to singing: Hence you find that those who have gotten used to it and for whom it is like food and drink will never have the desire to listen to the Qur’aan or feel joy when they hear it, and they never find in listening to its verses the same feeling that they find when listening to poetry. Indeed, if they hear the Qur’aan, they hear it with an inattentive heart and talk whilst it is being recited, but if they hear whistling and clapping of hands, they lower their voices and keep still, and pay attention. (Majmoo’ al-Fataawa, 11/557 ff)

Some say that music and musical instruments have the effect of softening people’s hearts and creating gentle feelings. This is not true, because it provokes physical desires and whims. If it really did what they say, it would have softened the hearts of the musicians and made their attitude and behaviour better, but most of them, as we know, are astray and behave badly.

Conclusion

Perhaps – for fair-minded and objective readers – this summary will make it clear that the view that music is permissible has no firm basis. There are no two views on this matter. So we must advise in the best manner, and then take it step by step and denounce music, if we are able to do so. We should not be deceived by the fame of a man in our own times in which the people who are truly committed to Islam have become strangers. The one who says that singing and musical instruments are permitted is simply supporting the whims of people nowadays, as if the masses were issuing fatwas and he is simply signing them! If a matter arises, they will look at the views of fuqahaa’ on this matter, then they will take the easiest view, as they claim. Then they will look for evidence, or just specious arguments which are worth no more than a lump of dead meat. How often have these people approved things in the name of sharee’ah which in fact have nothing to do with Islam!

Strive to learn your Islam from the Book of your Lord and the Sunnah of your Prophet. Do not say, So-and-so said, for you cannot learn the truth only from men. Learn the truth and then measure people against it. This should be enough for the one who controls his whims and submits himself to his Lord. May what we have written above heal the hearts of the believers and dispel the whispers in the hearts of those who are stricken with insinuating whispers. May it expose everyone who is deviating from the path of Revelation and taking the easiest options, thinking that he has come up with something which none of the earlier generations ever achieved, and speaking about Allaah without knowledge. They sought to avoid fisq (evildoing) and ended up committing bid’ah – may Allaah not bless them in it. It would have been better for them to follow the path of the believers.

And Allaah knows best. May Allaah bless and grant peace to His Messenger who made clear the path of the believers, and to his companions and those who follow them in truth until the Day of Judgement.

Summary of a paper entitled al-Darb bi’l-Nawa li man abaaha al-Ma’aazif li’l-Hawa by Shaykh Sa’d al-Deen ibn Muhammad al-Kibbi.

For more information, please see:

[i]Al-I’laam bi Naqd Kitaab al-Halaal wa’l-Haraam, by Shaykh al-‘Allaamah Saalih ibn Fawzaan al-Fawzaan

Al-Samaa’ by Shaykh al-Islam Ibn al-Qayyim

Tahreem Aalaat al-Tarab, by Shaykh Muhammad Naasir al-Deen al-Albaani (may Allaah have mercy on him)

Islam Q&A (www.islam-qa.com)

[jamila]

Salaam Alaykum, Salahudin

Ray's a new Muslim, not a confused Muslim. Steady on there! Take off the tank and bring on the pea-shooter. One step at a time!
jamila
wasaalam

[Evil E]

"Ray" wasn't anything but a TROLL. I left the link in an above post. He was here TROLLING. Bruce Springsteen did not convert to Islam. Follow this link and read his three posts on this board. IT WAS A TROLL POST.

http://forum.****edcompany.com/ubb/...TML/407217.html

[sajid]

Salams all

ok the opinion for music is haraam...

but what about these Islamic Songs that are in existent here..many of them use a form of Instruments.....too is that not the same opinion?

there some Nasheeds...that resembles Bollywood songs......ive heard them too

and i also came across something called

"islamic RnB"

how does one draw the line.......

any ideas?

T.I.A
ws
sajid

[Salahudin]

The Truth is Always Easy to Swallow! There is no need for a Tank or a Pea-Shooter! or even a Stick!

Originally posted by jamila
Salaam Alaykum, Salahudin

Ray's a new Muslim, not a confused Muslim. Steady on there! Take off the tank and bring on the pea-shooter. One step at a time!
jamila
wasaalam

[Salahudin]

Originally posted by sajid
how does one draw the line.......

any ideas?


On the Authority of Abu `Abdullah an-Nu'man the Son of Bashir(may Allah be pleased with them Both), who said: I heard the Messenger of Allah(pbuh) Say:

That which is lawful is plain and that which is unlawful is plain and between the two of them are doubtful matters about which not many people know. Thus he who avoids doubtful matters clears himself in regard to his religion and his honour, but he who falls into doubtful matters falls into that which is unlawful, like the shepherd who pastures around a sanctuary, all but grazing therein. Truly every king has a sanctuary, and Truly Allah's sanctuary is His Prohibitions. Truly in the body there is a morsel fo flesh which, if it be whole, all the body is whole and which, if it be diseased, all of it is diseased. Truly it is the heart.

It was related buy Al-Bukhari and Muslim.

My Philosophy is: When You are watching TV and See someone Dancing, Turn Of The Volume. Everytime when I do That I see A Crazy Person! Have you every seen someone Walking the street suddently shout, and when you ask yourself what is wrong with him, is he crazy you see he is wearing a headset listening to music.

The Islamic Music Has Always Been The Voice. Listening to the Qur'an is Good Enough Music for me.:)

[jamila]

Originally posted by Salahudin
The Truth is Always Easy to Swallow! There is no need for a Tank or a Pea-Shooter! or even a Stick!


Walayka,

Salahudin. Just scroll up. I'm referring to a little advice I gave to two previous 'dump it all out in one go'ers. You do realize, I hope, that previous non-muslims have a huge amount of cultural brainwashing to disgard when they embrace Islam. The Prophet, May Allah exalt his name above any of his creatures and grant him peace, spent 13 years proclaiming Tauheed and teaching new converts to pray properly. Disgarding even simple things, like drinking alcohol, came in stages after the hijjra. Also, his orders to his commanders of the Muslim armies and to those he sent on Da'wa missions, was to introduce the religion in stages. Before any fighting, he told them to invite the 'enemy' to Tauheed - to accept Allah as the only One worthy to be worshipped and reject Taghoot. On condition that they accept this, then teach them the obligatory salat. Once that is established, then teach them the responsibility of Zakat. When they are regular in that, then teach them the Ramadan fast. And the obligation and correct method of Hajj was not taught until near the end of his life, though the distorted Hajj practiced by the ignorant pagans was known.
Given this clear indication that even the basic fundementals had to be introduced gradually to achieve the objectives smoothly, what about such fiqh matters as the status of Music, singing and performance arts, which even well grounded scholars differ on?
jamila
wasalaam

[Asian Tiger]

Originally posted by jamila
Salam Alaykum, Tiger and Mountain.

I'd like to make a wee suggestion. Divide your gargantuan meals into bite sized portions.

This young man is a new Muslim. Don't dump everything into his lap in one go (or mine - I'm only 2 1/2 years old). One of the Madhab's positions at a time, maybe? Well spaced out for digestion. One Fatwa or section of prohibition at a time, rather than the whole kit and kaboodle in one suffocating go?

Did you notice he said he had "a passion for music"?

This is a case for weaning off an addiction (Just as Allah weaned the Sahaba off alcohol in stages, and taught Islam in stages Tauheed - then salat - then saum - then zakat - and finally (the easiest to perform, but the most difficult to get the means:) Hajj.

So cool it with the blunderbuss. K?

jazakallah kheiran,
ma'asalaam
jamila


Jamila,

I think you have not fully taken into account previous messages on the thread. It was shown in this thread that the question was asked for "fun" or mischief and that the author was probably not a Muslim at all. The Springsteen conversion story was also thrown in to fool readers for the sport of the author. However the question asked is actually a very good one and affects the daily lives of many Muslims. It is valid to consider it in detail to establish what the correct guidance is in this matter.

I cannot agree with your comments about my posting and other similar ones. They were posted here in an honest and sincere attempt to help establish answers and assist other Muslims. The material posted is not particularly long or difficult to digest. You will appreciate that the serious questions about our faith cannot be answered in one line answers or simplistic Yes/No replies. Your comments about "dumping" this information upon people and a "blunderbuss" approach is in very bad taste, in my opinion.

I do not particularly agree with the reasoning behind your argument of "weaning off in stages". I appreciate that it must be difficult for converts in particular to shake off the entrapments of their previous culture, lifestyle and beliefs and adopt and enforce Islamic practice wholly and exclusively in an instant. Indeed lifelong Muslims also have to battle against the corruptions in society and culture and stand fast by the teachings of the Holy Qur'an and Sunnah. It is not easy and we all learn as we go.

However invoking the view that the Holy Qur'an came in stages to the Prophet Mohammed (peace be upon him) as a reason for similar gradation today is probably incorrect. As more of the holy book was revealed the early Muslims came to know what was lawful and what was prohibited. Muslims changed their behaviour accordingly once the revelation was taught to them by the Prophet Mohammed (peace be upon him); they stopped doing certain things they had become accustomed to and sometimes learned that new things had been made lawful which they should now follow. One example is the fact that Muslims first prayed in the direction of Jerusalem before new divine guidance came to change this to Makkah.

After the Qur'an had been revealed in full, it was possible for anyone to be aware of the comprehensive nature of Islam and what the Almighty desires of us.

A Muslim today can therefore read the entire Qur'an and be aware of the word of Allah and his/her duty to Allah. There is no excuse when one has the full message and has understood it.

I am delighted that by the grace of Allah you have been guided to Islam. I can understand that the adjustment may be difficult and there is a great deal to learn. I pray for your every success in this endeavour. We are all trying to be better Muslims and understand more, you are not alone. However please try not to disparaging of helpful posts here, however long, in the future.

I understand that there are conflicting views on this subject. However I agree with Salahudin on the principle of avoiding conduct over which one is doubtful. I believe that there is enough evidence to support the conclusion that song and music are very doubtful things for Muslims to engage in. That is my opinion based upon my readings. However a lot of information has been posted on this thread for people to investigate the matter on their own behalf and come to their own conclusions.

[jamila]

Salam Alaykum, A T,

Jazakallakheiran for your sage advice. In fact, I had noticed that 'Ray' had been uncovered as a TROLL. Nevertheless I felt it incumbant to draw your attention to the methodology of Da'wa advised by the prophet. When he sent Mu'adh (I think it was Muadh) to Yemen and Ali to wage Jihad against the Jews, Already the greater part of the Message was revealed and known. Nevertheless he counselled the gradual approach. Allah, himself, advised him that had he been harsh the people would have run away from him. We should take that into account when we think we are doing good. I'm not saying that the information is not valid and useful and worth studying carefully. But much better a bit at a time, so as to assimilate the change in attitude required, than have to battle through all that detail " ;) of interest only to scholarly types with the patience to come to grips with all that unfamiliar argumentation ;) ." I'm sorry if I offend you with my newcomers' advice. Feel free to ignore it if you think I am talking through my hat, and against the 'right' islamic way.
:)
jamila
wassalaam

[EVILution]

Aslaam u Alaikum,

Arrrrggggghhhh, this is really stressing, lol I used to be all islamic but now I am falling in a pitfall, I've started swearing AND listening to music.........Arghhhhh!!!!

Waslaam.

[Bilal]

I do not believe it is Haram.

I heard that in wedding celebrations the prophet asked Muslims to sing and to use some kinds of music. Music could be Haram if it is used to encourage free sex relations.

Scholars as Qardawi said that they hearing different kind of music.

[F R E S H]

Music is considered Haraam by some scholars and not by others basically it is a fiqh issue !!!

[Info.]

You might be amazed when you go to this site and see what your favourite tunes put in your brain.


http://www.dubaibuzz.com/db/backmask.htm

[Machiavelli]

and see what happens when you type the url in backwards? hmm it is evil work indeed!!!

[llu]

oh subliminal messages....yeah maybe...laws against it though.....i experimented with it once with tape and recording equipement....it does work

am glad to see the article doesn't suggest giving up the blues....love the blues!!!!

Originally posted by Info.
You might be amazed when you go to this site and see what your favourite tunes put in your brain.


http://www.dubaibuzz.com/db/backmask.htm

[Aquinas]

Just don't yawn while you do that! :)

Anyone see the HBO documentary about the Judas Priest lawsuit over alleged backmasking?

The defense clearly demonstrated that you can hear anything you are looking for.

[Machiavelli]

Judas Priest ... now they had some good albums!! anyone remember 'sad wings of destiny' or 'rocka-rolla'?

[llu]

subliminal messages easy to do with tape and microphone....just over dubb your message onto the song that is playing below concious hearing..

can also can be done with movies.....say you have a movie that moves at 30 frames per second.....you take out one of those frames and put one in with you message.....the person wont conciously see it but his brain will

but it is illegal so be careful what you do with it....could get sued

Originally posted by Aquinas
Just don't yawn while you do that! :)

Anyone see the HBO documentary about the Judas Priest lawsuit over alleged backmasking?

The defense clearly demonstrated that you can hear anything you are looking for.

[chaotic one]

Originally posted by llu


am glad to see the article doesn't suggest giving up the blues....love the blues!!!!



I knew something would come along that we could agree on, Horus. I am not a blues fanatic, but I do like old Muddy Waters, Robert Johnson, BB King, Stevie Ray Vaughn, John Lee Hooker, etc. :cool:

[llu]

yeah i got a blues band so there isn't any chance of subliminal msgs.....and we do stuff from all the people you mention...esp albert king and ray charles.....

Originally posted by chaotic one


I knew something would come along that we could agree on, Horus. I am not a blues fanatic, but I do like old Muddy Waters, Robert Johnson, BB King, Stevie Ray Vaughn, John Lee Hooker, etc. :cool:

[incubus]

Best thing is not to listen to the evil "Kuffar" music.

Why do you think the brave Taliban mujahadin banned it?

The Kuffar are in league with Satan, and use music to spread Satan's word, and to mock Islam.

I have heard people say, that if you record an American or British Kuffar's voice (basically something in English) and play it backwards, the true evil meaning of their words come through.

Try it. You will be suprised by the results.

[chaotic one]

Originally posted by incubus
The Kuffar are in league with Satan, and use music to spread Satan's word, and to mock Islam.

Absolute garbage.


I have heard people say, that if you record an American or British Kuffar's voice (basically something in English) and play it backwards, the true evil meaning of their words come through.



You've got way too much time on your hands, dude.;)

[llu]

you can take my post that you are using as a signature off or i will have the monitors take it off...your choice

[incubus]

hi chaotic one-
why does your sig say llu?
are you the same person?

[Aquinas]

Originally posted by llu
you can take my post that you are using as a signature off or i will have the monitors take it off...your choice


lu
Senior Member

Registered: Jun 2002
Location:
Posts: 364
...and it doesn't give you a right to insult because you dont agree....


Somebody beat me to it!

I knew those words would come back to bite you!

[llu]

you AL's call me names most often....and it is my post and i did not give him the right to wear it around as a signature....CO is it off yet or shall i report you?

Originally posted by Aquinas




Somebody beat me to it!

I knew those words would come back to bite you!

[incubus]

Quick thinking llu, trying to cover your tracks... but it's too late, your cover is blown.

Sometimes I think, it would be quite funny if we realised there were only 2 or 3 real people on this forum!!!!

heheheheheheh

[llu]

well i certainly cant see any difference between you and the other two little AL's in this thread

Originally posted by incubus
Quick thinking llu, trying to cover your tracks... but it's too late, your cover is blown.

Sometimes I think, it would be quite funny if we realised there were only 2 or 3 real people on this forum!!!!

heheheheheheh

[incubus]

I admit!

Me, Gibreel and Info are the same person.

If it hadn't have been for you pesky kids, I'd have gotten away with it!

;)

[llu]

incubus i would be very surprise if you and Aquinas and chaotic one were not part of the same litter of AL's

[incubus]

Is "litter" the correct collective noun for an azzleach?
It sounds quite good.

Is there a colective noun for muslims (maybe ummah?)

Did u know the collective noun for Jews is Minyun?

What about zionists?

http://www.ojohaven.com/collectives/

[Consider]

Taken from www.islamicawakening

A long article, but u can skim it!

Music
Shariffa Carlo


-------------------------------------------------------------------------------

Last week, a brother asked me to write on the subject of music. I agreed, a bit hesitantly, for several reasons. The first reason was that I know that of all the vices I had to give up when I became Muslim, music was the hardest, even harder than giving up a nasty cigarette habit, if you can believe that. Second, it is a highly disputed subject. So many people seem to feel that music is halal. Last, but not least was the fact that it is not an easy one to logically explain, and so many people expect logical explanations for all the do's and don'ts of Islam. We have come to expect it as a given that we will be able to explain everything. The reality is that there are many things that we may never understand, but here I will make my best attempt to explain it in as logical a fashion as possible.


In researching music, references to it in the Quraan and in the sunnah of our beloved Prophet, its non-permissibility is obvious. We shall start with the verses:


Do ye then wonder at this recital? And will you laugh and not weep? While ye amuse yourselves in vanities? Rather prostrate yourselves before Allah and serve Him. (53:59-62).


"...Allah the Blessed and Exalted addresses the the disbelievers from the Quraish,... The important verse is Allah's saying, "wa antum saamidoon" (while you amuse yourselves in vanities). Due to the root samada having various interpretations in the Arabic language, the scholars differ about the verses meaning." however, it can be narrowed to the following: "Clearly, the term saamidoon has various possible meanings, e.g. that those referred to were singing noisliy and amusing themselves with music and idle play, that they were holding their heads up in pride, or that they were exhibiting anger and hatred for what they heard of the Quraan and the message of Islam. Furthermore, it could indicate that they were indifferent, negligent and rejectionist in their attitude. All of these meanings are possible and are not - in essence - contradictory." (Music and Singing, Abu Bilal Al Kanadi, p. 7). Because of this generality, however, we can't use this verse to conclusively say that music is haram. We must use other evidences from the Quraan and the sunnah together to come to that understanding.


The second Quraanic proof is in the verse:


And beguile whomsoever of them you can with your voice, and collect against them your forces riding and on foot, and share with them in wealth and children, and hold out promises to them; and the Shaitan makes not promises to them but to deceive: (17:64).


Here again, we have the same problem, the verse alone is too general. "Some of the taabiin like Mujahid and Ad-Dahaak interpreted it to be the voice of shaytan through music, song and amusement. Others like Ibin Abass says the voice refers to any invitation to disobeidience of Allah. At-Tabari says, "The most correct of these views expresses that verily, Allah, the blessed said to Iblees, 'And beguile whomsoever of them you can with your voice' and He did not specify any particular type of voice. Thus every voice which is not an invitation to Allah's worship and to His obedience is included in the meaning of Shaytan's voice which is reffered to in the Quraanic verse." (Music and Singing, Abu Bilal Al Kanadi, p. 8).


So, now we look to the third verse which is commonly used to show that music is haram. This verse is the most clear and the most often quoted on in this issue. Allah says:


But there are, among men, those who purchase idle tales, without knowledge (or meaning), to mislead (men) from the Path of Allah and throw ridicule (on the Path): for such there will be a Humiliating Penalty. (31:6).


"Ibn Jareer At-Tabari, in his Jaami'ul Bayaan, mentions that the interpreters of the Quraan differed as to the meaning of the term, "lahwal hadith" (idle talk) which occurs in the above-quoted verse. Their views regarding the meaning can be formulated into three basic categories. The first category defines the term, "lahwal hadith": (a) singing and listening to songs, (b) the purchasing of male or female singers and (c) the purchase of instruments of amusement, namely the drum. The elements of this category revolve around the reference to the blameworthy usage of instruments of idle amusement, in short, music and song. This view was held by a number of companions such as Ibn Masood, Jaabir and Ibin Abaas." (Music and Singing, Abu Bilal Al Kanadi, p. 9).


However, since there are others from the companions of the Prophet who state that this verse refers to things like talking which leads to shirk or all false talk or actions or deeds that take people from the rememberance of Allah, we have to search deeper for definite proof against music. At any rate, we must admit that this verse, by itself, is quite compelling.


Since we can not leave it as this, we need to search for much more conclusive evidence, which, alhamdulillah, can be found in the hadiths of the Prophet Muhammad.


Narrated Abu 'Amir or Abu Malik Al-Ash'ari: that he heard the Prophet saying, "From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk, the drinking of alcoholic drinks and the use of musical instruments, as lawful... Sahih Bukhari: Volume 7, Book 69, Number 494v.


This hadith has been authenticated as sahih by Sheikh Ibin-us-Saleh, in Uloom ul Hadith, Haafidh Al Iraaqi, Al Islamaaeeli in Al Mustakhraj, and Ibin Hajaar in Taghleequt Ta'leeq. (Music and Singing, Abu Bilal Al Kanadi, p. 15).


Now, I have looked to this hadith many times. It strikes me that the hadith is written in the negative. It does not directly say that these items are haram, nor does it command us to avoid these acts, but when we look to the structure and the contents, this becomes glaringly clear. First: Why would our beloved Prophet care that people declare halal to be halal. That is illogical. Therefore, it must mean that all the objects in this statement are haram, and understood to be so. Second, we know from many other hadiths that the other items are haram. Few people will deny that silk (for men), intoxicants and illegal sexual intercourse are forbidden in Islam. And about these items I offer a blurb of proof: the following evidences:


About intoxicants, Allah says: O ye who believe! Intoxicants and gambling, (dedication of) stones, and (divination by) arrows, are an abomination,- of Satan's handwork: eschew such (abomination), that ye may prosper. (5:90).


About fornication and adultery, Allah says:


And come not near unto adultery. Lo! it is an abomination and an evil way. (17:32).


About silk, the prophet said,


Narrated 'Abdullah bin Umar:


Umar bin Al-Khattab saw a silken dress (cloak) being sold at the gate of the Mosque and said, "O Allah's Apostle! Would that you buy it and wear it on Fridays and when the delegates come to you!" Allah's Apostle said, "This is worn by the one who will have no share in the Hereafter." Later on some silk dresses were brought and Allah's Apostle sent one of them to 'Umar. 'Umar said, "How do you give me this to wear while you said what you said about the dress of 'Utarid?" Allah's Apostle said, "I have not given it to you to wear." So, 'Umar gave it to a pagan brother of his in Mecca. Sahih Bukhari: Volume 3, Book 47, Number 782.


Yet, regardless of the evidences, we find that two of these four are being currently declared as lawful by so- called scholars of Islam, silk and music. (Silk is said by some to be ok in the form of a tie -- Allah Knows Best why some people have begun making this distinction. But, that is another topic on its own). Amazingly -- is this not what the Prophet warned us about?


Now, when we look at these four items, another element appe