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How big of a sin is listening to music in islam?

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  • How big of a sin is listening to music in islam?

    Why Music Is Not Haram { Forbidden }


    The Almighty has created man with the best physical and intellectual abilities. Desires for beauty and stateliness of thought and practice are found in his nature. He is well-disposed to choose good to the exclusion of evil, and prefer piety to sinfulness. He professes virtues of love, fidelity, truth, purity, justice and equality, and shuns hatred, falsehood, injustice and inequity. He yearns for enlightenment and shuns ignorance; he goes for fragrance and evades fetidness; he craves for beauty and dislikes ugliness. All cultural advancement and progress in civilization, in fact, owes itself to this very natural desire in man for beauty and grandeur. Every small step he has taken for advancement testifies to his inclination towards the best.
    He needed nutrition for his growth for which he could have done with brambles and potherbs, but he innovated a variety of delicious foods as an essential part of his meals. His sense of modesty required that he cover his private parts, for which he could have wrapped himself up in sackcloth, but he went for silk, brocade and satin. He needed shelter. Caves, tents or huts scattering through forests and deserts could have satisfied this need, and yet he chose to build cities and bejewelled them with magnificent palaces. In social life, he needed an effective means of communication. But he did not feel content with simple signs and symbols or even a plain discourse; instead he coined such eloquent styles of expression that language developed into poetry and literature.
    The history of mankind - in the realm of social and cultural progress - sufficiently evidences the fact that in his very nature, man longs for beauty and grandeur in all activities that emanate from him. His physical and psychological senses, and their necessary characteristics, mirror his interest in beauty. Therefore, we see that his appreciation for the ambience of life and its vivid images drives him to decorate his surroundings. His command on expressing himself leads him to take ordinary words, and develop their rhyme and meanings into poetry. This is because of his appreciation for a beautiful voice that he infuses passion in his utterances and uses the high and low pitches in composing enchanting musical tones. His yearning to hear pleasing sounds draws him towards the captivating resonance in his environment and forces him to invent musical instruments to master and reproduce these sounds. Music is nothing but the manifestation of his beauty of utterance and taste for pleasing sounds. Therefore, music satisfies his want of beauty and affords him an opportunity to delight his innerself. <SPAN style="FONT-SIZE: 8pt; FONT-FAMILY: Verdana; mso-bidi-font-size: 12.0pt"> We can conclude from this narrative the following points:
    · The Mother of the believers, 'A'ishah (rta), was listening to songs on 'Id day.
    · The songs were being sung in the residence of the Holy Prophet (sws).
    · A professional singer was performing.3
    · The song was not a hymn to God; rather a relic of a war fought before the advent of Islam.
    · The mother of the believers did not stop listening to the song even after the Holy Prophet had arrived.
    · The Holy Prophet (sws) did not forbid her from listening to the song.
    · He did not stop the female singers either.
    · He himself was not attracted to the performance but he must have heard the song as he could hear Abu Bakr's comments.
    · Abu Bakr (rta) condemned the practice at first sight and declared that these were satanic instruments.
    · When he tried to stop the singers and censure the listeners, the Holy Prophet (sws) stopped him from doing so.
    The report evidently proves that the Holy Prophet (sws) allowed singing music during religious festivals. This is evidenced by the fact that Holy Prophet's (sws) wife enjoyed singing and music. Although Abu Bakr (rta) tried to stop the function, the Holy Prophet (sws) did not interfere with it, and let the performers and the audience enjoy themselves. Therefore, in light of this evidence we can conclude that music can justifiably be considered allowable in Islam.
    The following narrative also deals with the issue:
    Umm-i-Salamah narrates: A slave girl belonging to Hassan Ibn Thabit (rta) came to us on 'Id al Fitr. Her hair was unkempt and she carried a tambourine and was singing [some song]. Umm-i-Salamah rebuked her. But the Holy Prophet (sws) said to her: 'Ummi-i-Salamah, let her [sing and rejoice]. Certainly every nation has an 'Id and this day is our 'Id'. (Mu'jam Al-Kabir, No: 558)
    ii. Music on Wedding Ceremonies
    Narrates Ibn 'Abbas: 'A'ishah (rta) arranged the marriage of a close Ansari girl. The Holy Prophet (sws) also came to attend the ceremony. He inquired from the people: 'Have you sent forth the bride?' 'Yes', they replied. 'Did you send any singer with her?' He asked. 'A'ishah (rta) replied in the negative. The Holy Prophet (sws) then remarked: 'The Ansar cherish singing. It would be better that you sent along with her a singer who would sing' 4
    'We have come to you; we have joined you. Peace be upon us. Peace be upon you.' 5 (Ibn Majah, No: 1900)
    The narrative delineates the following points:
    · The way the Holy Prophet (sws) inquired about singing and playing music on thisoccasion reveals that it was customary for the Arabs to send a singer with the bride when sent to join the bridegroom.
    · The Holy Prophet (sws) was not pleased to hear that the custom was abandoned on that occasion.
    · He encouraged people to adhere to the custom.
    · He suggested some couplets to be recited on such occasions though he did not sing them.
    · He referred to the characteristics of the Ansar and did not express his disapproval of the same.
    The narrative proves that the Holy Prophet (sws) approved of singing and playing music on marriage ceremonies. Some other versions of the narrative reveal that the Prophet (sws) noticed that there was no singing or music being played in the house where the marriage ceremony was being conducted. He felt strange and inquired about the reason. Consider the following text of the narrative:
    'A'ishah (rta)reports: An Ansari girl lived under my guardianship and I arranged her marriage. The Holy Prophet (sws) came to my house on the day she was married and did not hear any songs or any other joyful activities. [Observing this] he asked of me: 'Did you people sing to her or not?' 'This is the tribe of the Ansar who like singing,' he added. (Ibn Hibban, No: 5875)
    iii. Use of Music on Joyous Occasions
    Ibn 'A'ishah narrates: When the Holy Prophet (sws) came to Madinah, the women and the children started singing: 'The Moon has risen upon us from the hillocks of Wida'. We owe gratitude [to God] as long as those who call God continue doing so. O Prophet (sws) you have brought a religion that is worthy to be followed'. 6

    Narrates Anas Ibn Malik: [Having entered the city], the Holy Prophet (sws) passed through a certain part of the town. Suddenly some slave girls appeared singing on the Daff the following ditty: 'We are the slave girls of Bani Najjar. 7 How lucky! This day the Holy Prophet (sws) has come to be our neighbor'. At this the Holy Prophet (sws) remarked: 'God knows that I love you people' 8 (Ibn Majah, No: 1899)
    These narratives deal with the Holy Prophet's arrival in Madinah after his migration from Makkah. Their content can be summarized in the following points:
    · The Holy Prophet's arrival in Madinah was an extremely joyous occasion.
    · People expressed their joy by singing joyous songs.
    · Slave girls were also from among the singers.
    · They had musical instruments to play with their songs.
    · The Holy Prophet (sws) and the Companions (rta) heard these songs but they did not express their disapproval.
    · The Holy Prophet (sws) expressed his love and kindness for singing women.
    These and other similar narratives sufficiently prove that when the Holy Prophet (sws) reached Madinah after his migration from Makkah, he received a warm welcome. The city had a festive appearance. Every one was filled with joy on the Holy Prophet's arrival. Women, slave girls, singing women and children expressed their joy by singing welcome songs and playing the Daff. The Holy Prophet (sws) appreciated this. Therefore, one cannot deny the fact that the Holy Prophet (sws) sanctioned celebrating joyous occasion by singing melodies using musical instruments.
    iv. Use of Music during Travels:
    Narrates Salama Ibn Al-Akwa': 'We set off for Khaybar in the company of the Holy Prophet (sws) at night. A man from the group said to 'Amir: 'O 'Amir, would not you let us hear your poetry?' 'Amir who was a Hida poet got down and started reciting for the people [the following verses]: 'O God, were not it for your guidance, we could not have been able to offer the Salah and pay the Zakah. So please forgive our sins that [we have committed] and the ones we may commit in future. We are ready to offer our lives for your cause. Grant us perseverance when faced [with the enemy] and pour down your mercy upon us. [We are the people] who refuse to surrender when the enemy challenges us to fight. And [we leave them] to cry for help against us'.
    The Holy Prophet asked: 'Who is that signer?' They replied: ''Amir bin Al-Akwa''. 'God bless him', prayed the Holy Prophet (sws) 9. (Bukhari, No: 3960)
    We learn from the narrative that:
    · The Companions were along with the Holy Prophet (sws) on his way to Khaybar.
    · Some of the Companions requested 'Amir (rta) to sing from his Hida (i.e. song sung primarily to drive camels, which correspond to their walk). He complied with the request and began his recitation with such a loud voice that the Holy Prophet (sws) could hear him.
    · The Holy Prophet (sws) inquired about the singer approvingly.
    · Since he had recited good verses the Holy Prophet (sws) prayed for him.
    Hida is a form of the desert poetry. The verses in this kind of poetry are rhymed corresponding to the pace of the footsteps of the camels. Ancient Arab camel drivers would sing this kind of poetry while travelling through the desert. Though the primary purpose of this singing was to encourage the camels to walk speedily yet the camel drivers themselves enjoyed it a lot. Many Hadith narratives refer to this practice of the time and evidently prove that the Holy Prophet (sws) and his Companions would enjoy this kind of poetry.
    According to other narratives on the same subject, the Holy Prophet (sws) had appointed Anjashah, who had a very pleasing voice, to serve as a Hadi (i.e. camel driver) during his travels in the desert. During one of the travels, the camels started to pace very quickly affected by the sweetness of his sound. The Holy Prophet (sws) stopped him lovingly from singing Hida. He asked the singer not to force the beasts to walk at a faster pace so that female riders do not fall down. 'Anas Ibn Malik reports:
    The Holy Prophet had a Had, Anjashah. He had a very sweet sound. [During one of his journeys] the Holy Prophet (sws) said to him: 'Slow down, Anjashah, lest you should break the delicate goblets. Qatadah explained that the Prophet (sws) was referring to delicate women. (Bukhari, No: 5857)

    According to the scholars Hida' definitely is a type of singing. Dr. Jawwad Ali writes:

    Hida is of the oldest type of singing in Arabia that was specifically used during travels and is still used in contemporary Bedouin society. Besides, since the Hida songs suit sorrowful situation, this type of singing was used in mourning etc. as well. The Holy Prophet (sws) got a Hida singer appointed for him called Al-Barra' Ibn Malik Ibn Nadar Al-Ansari who would drive camels for male riders. Another Had of his was Anjashah who had a very melodious tone. He was a black slave of the Holy Prophet (sws) who was employed to serve as a Had for the camels of the wives of the Holy Prophet (sws). 10

    He further writes:

    Al-Hida' actually is the singing used among the desert dwellers … this kind of singing corresponds with the tones cherished by the desert dwellers and also with their simple and natural mourning songs that please the nomadic tastes of these Bedouins. 11
    Ibn Khaldun writes in his book, Muqaddamah, that the basic purpose of Hida was not only to please the caravan members but also to urge the camels to proceed faster.
    This feeling of joy is even found in speechless animals not to mention humans. Therefore we see that the camels respond to the Hida of the riders, and the horses are affected by the whistles and shrill sounds. We already know that animals receive effects of the songs if they are rhythmical, and correspond to the rules governing the art of music. 12
    v. Musical Instruments
    Narrates Rabi', daughter of Mu'wwadh: On the occasion of my transfer to my husband's home after marriage, the Holy Prophet (sws) came to visit us and sat down on my bed just as you [the next narrator] are sitting before me now. Some slave girls were beating the Daff and singing in lamentation of their forefathers who had been killed during the battle of Badr. Then one of the girls sang: 'Among us is the Prophet (sws) who knows even what will happen in coming days'. At this, the Holy Prophet (sws) said: 'Do not say this, but go on singing. 13 (Bukhari, No: 3779)
    We learn from the narrative that:
    · The Holy Prophet (sws) attended a marriage ceremony where some slave girls were singing.
    · Singing was not stopped on his arrival.
    · The singers used the Daff with their singing.
    · The Holy Prophet (sws) heard them [this is evident from the fact that he stopped them from uttering certain words.]
    · He however ordered them to continue with what they were singing before.
    This effectively proves that the Holy Prophet (sws) did not impose any restriction on using the Daff, a common musical instrument used in that society. Keeping in view the information we received through the above mentioned narratives we can conclude that Arabs of the times of the Holy Prophet (sws) would use musical instrument to accompany their singing on joyous occasions. This has been done in the presence of the Holy Prophet (sws) to which he did not object. Some other narratives even tell us that the Holy Prophet (sws) even ordered the people to use musical instruments at the occasion of marriage.
    The Holy Prophet (sws) said: 'the only thing that distinguishes the allowable act (i.e. Nikah) from the forbidden one (fornication) is the beat of the tambourine and open declaration of the Nikah. 14 (Ibn Majah, No: 1896)
    The Daff no doubt is an old musical instrument to be played by hand, which remained in use from ancient times. In this regard, Dr. Jawwad 'Ali writes:
    The Daff is one of the most well known primitive musical instruments. It is used to express joy and high spirit. Women also play it. The Arabs would commonly use it on their most joyous occasions. When the Holy Prophet (sws) reached Madinah he was welcomed with the singing of songs and playing of the Daff. Usually, the Arabs would use it on joyful ceremonies like weddings, and would sing songs along with it. 15
    The Bible also contains references to the Daff as a musical instrument at various occasions. One of the Urdu Bible dictionaries, Qamus Al-Kitab, defines the instrument thus:

    It was a kind of narrow hoop musical instrument which was held in [one] hand and played [by striking it with the other.] It was used to create rhythm while singing and dancing. It would offer much cheerfulness in celebrations and processions. 16
    vi. Art of Music
    Narrates Sa'ib Ibn Yazid: A woman came to the Holy Prophet (sws). He asked 'A'ishah (rta): 'Do you know her?' 'No, O Prophet (sws) of God' she replied. 'This is the female professional singer of such and such tribe. Do you want her to sing to you?' So the woman sang for her. 17 (Bayhaqi,No: 8940)
    We learn from the narrative:
    · A woman connected with the art of music 18 came to the Holy Prophet (sws).
    · She expressed her desire to sing to 'A'ishah (rta)
    · The Holy Prophet (sws) did not express dislike for this nor did he rebuke her.
    · He introduced her to 'A'ishah (rta).
    · With the permission from the Holy Prophet (sws), the singer sang to 'A'ishah (rta).
    The narrative evidences that the Holy Prophet (sws) did not consider singing evil in its nature. Had it been the case he would have hindered the woman from doing so or at least he would not have allow 'A'ishah (rta) to listen to her song. Some other narratives tell us that such professional singers and dancers, both men and women, were common among the Arabs of that time, and the Holy Prophet (sws) did not deem it undesirable to enjoy their performance.
    Consider the following narratives:
    Narrates 'A'ishah (rta): The Holy Prophet (sws) was present among us when suddenly we heard children creating noise. The Holy Prophet (sws) stood up. [We found out] that a black slave woman was dancing encircled by children. The Holy Prophet (sws) [called me] saying: ''A'ishah (rta), come and watch'. I came [to him] placed my chin over the Prophet's shoulders and watched through the space between his shoulders and head. The Holy Prophet (sws) asked many times: 'Have you not got enough of it?' In order to know how he cares for me I continued replying in the negative. Meanwhile 'Umar (rta) came and the gathering disbursed [seeing him]. At this the Holy Prophet commented: 'I see that the devils from among the Jinn and the humans have fled at 'Umar arrival.' 19 (Tirmidhi, No: 3691)

    Abdullah Ibn Buridah narrates on the authority of his father: The Holy Prophet (sws) returned from some of his military expeditions. A black slave girl approached him and said: 'I had vowed to beat the Daff before you if God brought you back unhurt'. The Holy Prophet replied: 'If you have, then proceed'. She started beating the Daff. Meanwhile Abu Bakr (rta) came and she continued beating it. Later when 'Umar (rta) came she covered her instrument under herself as soon as she saw him. At this the Holy Prophet (sws) commented: ''Umar, even Satan fears you'. (Bayhaqi, No: 19888)
    The overall situation depicted in the above narratives makes it clear that the word 'Habshiyyah' and 'Jariyyah Sawda'u' connote professional singer slave-girl. For it would not be possible for a common lady to perform before the general public.
    The word 'Qaynah' in the above mentioned narrative from Sunan Al-Bayhaqi connotes a professional female singer. The context does not permit any other explanation. Besides, it is a known fact that in the Arabic language the word has been used as a term for a professional female singer. The author of Lisan Al-'Arab writes, 'and the word 'Qaynah' means female slave singer.' 20
    Black male and female slaves excelled in the art of dancing and music. Many narratives provide sufficient evidence that they exhibited their skill in the presence of the Holy Prophet (sws) at numerous occasions and he did not condemn it.
    vii. Dance
    Anas (rta) narrates: Black slaves were dancing in front of the Messenger (sws) of God and sang the following words: 'Muhammad (sws) is a pious person'. The Holy Prophet (sws) [did not understand their utterances] and asked what they were saying. The people replied: 'they say that Muhammad (sws) is a pious person'. (Ahmad, No: 12562)
    We learn from the narrative that:
    · Some black slaves were dancing in the presence of the Holy Prophet (sws).
    · They were singing the praise of the Holy Prophet (sws).
    · The Holy Prophet (sws) did not stop them from doing so.
    · He was interested in their performance. This is revealed by his question about their utterances.
    The Hadith literature contains enough evidence to the fact that professional dancers from among the Abyssinian slaves used to perform before the Arabs. The nobles of Arabia would not consider enjoying such performances as undesirable. Therefore they would invite such artists to perform on their festive occasions. Dr Jawwad 'Ali writes:
    The Abyssinians were famous for their love of dancing. The people of Makkah and of other territories of Hijaz would call upon them to perform their special dances and sing songs whenever they would hold joyous ceremonies like marriage, circumcision and other similar festive occasions. 21
    Many Hadith narratives show that 'A'ishah (rta) enjoyed the dancing feast of the Abyssinian slaves along with the Holy Prophet (sws).
    Narrates 'A'ishah (rta): Once on an 'Id day the Abyssinian slaves came and started dancing in the mosque. The Holy Prophet (sws) called me. I placed my head on the Holy Prophet's shoulder and started watching their performance. [The Holy Prophet did not stop me] until I myself got tired of watching them and turned away. (Muslim, No: 892)

    viii. The Prophet's Praise for a Melodious Voice
    Narrates Abu Musa: The Holy Prophet (sws) [heard him recite the Holy Qur'an] and commented: 'O Abu Musa, you have been given one of the musical wind-instruments of the nation of David'.
    The narrative tells us:
    · The Holy Prophet (sws) liked reciting the Qur'an in sweet sound.
    · He rendered it analogous to using musical instruments.
    · He appreciated the musical instruments used by people of David (sws).
    This markedly shows that the Holy Prophet (sws) liked melodious utterances. The words of the narrative shows that the reason the Holy Prophet (sws) praised Abu Musa's recitation was the sweetness of his voice. Obviously, this sweetness of sound should always be considered a desirable thing; not only this sweetness will be enjoyed while reciting the Holy Qur'an but also other poetry, for example, poetical compositions in praise of God and exalting Him and in expressing other good subjects or poetry. In all these things, a beautiful voice should be equally considered a virtue. The art of music and singing is nothing but rhythmical melodious themes. There is no doubt that the principles of reciting the Qur'an beautifully are different from the ones used in common musical notes. However, this is equally true that the treble and bass and beauty and delicacy of utterance are elements common in the Qur'anic recitation and other types of singing. Seen in this perspective, both arts have a common trait of some sort.
    Furthermore, the narrative approves of the musical instruments of David (sws). Thus the Holy Prophet (sws) recognized Biblical accounts regarding David (sws) and his followers about their use of music and musical instruments in singing the praises of God. That is the reason the great exegetes of the Qur'an have recorded this Hadith narrative in connection with the Qur'anic verses dealing with David's praises of God. While commenting on verse 79 of Surah Anbiya, the celebrated commentator of the Qur'an, Ibn Kathir writes:
    And this was because of his reciting the Psalms in a melodious voice. When he would sing it the birds would stop in the air and sang in response to David; so did the mountains. It is for this reason that when the Holy Prophet (sws) passed Abu Musa Ash'ari (rta), when he was offering his night prayer, he stopped and listened to his recitation for he had a very beautiful voice. The Holy Prophet (sws) said: 'Indeed he (Abu Musa) has been bestowed one of the musical instruments of the people of David (sws)'. Hearing this, Abu Musa said: 'Had I known that he [the Holy Prophet] was listening, I would have pleased him more'. Abu 'Uthman Nahdi says that he did not find any drum, flute or a reed sound more pleasing than the voice of Abu Musa. 22
    Therefore it may safely be concluded that the Holy Prophet (sws) believed in the fact that David (sws) had a melodious voice.
    __________________________________________________ ______________________
    REFERENCES:
    1. War fought between the two tribes of the Ansar, namely Aws and Khazraj, before the advent of Islam.
    2. This Hadith is Sahih (authentic).
    3. The word 'Jariyah' used in the narrative is usually taken to mean young girls. Although the word connotes young girls in certain contexts but there is little room to accept it as such. In this context, the word connotes a slave woman who is a professional singer and well known for her profession. This is evidently proved by the context in which the word is used here, and by the fact that another version of the same narrative has the word 'Qaynah' ( i.e. a professional female singer) has been used instead of Jariyah. The text of the narrative follows:
    'A'ishah (rta) narrates that once Abu Bakr (rta) came to her on the day of 'Id Al-Fitr or 'Id Al-Adha in the presence of the Prophet (sws). There were two female singers with her, singing the songs which the Ansar had sung on the day of Bu'ath. Abu Bakr remarked twice: the 'Why these satanic instruments?' The Prophet heard him and said to him: 'Let them sing. Every nation has an 'Id and this day is our 'Id'. (Bukhari, No: 3716)
    4. In Bukhari, the narrative has been worded thus:
    'A'ishah (rta) reported that once she married a woman to an Ansari man. The Prophet (sws) said: 'O 'A'ishah, what is it that there is no singing and playing whereas the Ansar take delight in this'. (No: 4867)
    5. This Hadith is Hasan.
    6. 'Ali Ibn Burhan al-Din Halbi, Al-Sirah Al-Halbiyyah fi Sirah Al-Amin, 1st ed., vol. 2, (Beruit: Dar Al-Marifah, 1400 AH), pp. 234-5
    7. It would not be correct to translate the word 'Jawari' as young girls. Some other version of the narrative has the word 'Qaynat' (a woman who is a professional singer) instead of 'Jawari'.
    Anas Ibn Malik narrates that when the Prophet (sws) passed by a clan of Bani Najjar, he noticed some slave girls were singing on Daff: 'We are the singers of Bani Najjar. We are lucky enough to have the Prophet (sws) as our neighbour today'. Then the Prophet (sws) said: 'God knows that my heart feels affection for you people'. (Al-Mu'jam Al-Saghir, No: 78)

    8. This Hadith is Sahih (i.e. authentic).
    9. This Hadith is Sahih (i.e. authentic)
    10. Dr Jawwad 'Ali, Al-Mufassal fi Tarikh Al-'Arab Qabl Al-Islam, 2nd ed., vol. 5, (Baghdad: Maktabah Al-Nahdah, 1978), p. 116
    11. Dr Jawwad 'Ali, Al-Mufassal fi Tarikh Al-'Arab Qabl Al-Islam, 2nd ed., vol. 5, (Baghdad: Maktabah Al-Nahdah, 1978), p. 117
    12. Ibn Khaldun, Muqaddamah, 1st ed., (Beirut: Mu'assasah Al-'Alami li Al-Matbu'at), pp. 258
    13. This Hadith is Sahih (i.e. authentic).
    14. Secret marriage contract is not considered valid in the Islamic Shari'ah. Thus open declaration of the marriage is one of the basic requirements for the validity of a Nikah. That is why the Prophet (sws) rendered it desirable to beat the Daff on this occasion during his time. Consider the following narrative:
    'Ali (rta) narrates: 'Once the Holy Prophet (sws) and his Companions passed the tribe of Bani Zariq. He heard singing sounds and music. 'What is this?' he inquired. People replied: 'Messenger of God, the Nikah of such and such [person is being conducted]'. 'His religiosity now reaches the zenith' said the Prophet (sws). 'This is the prescribed way of Nikah. Neither adultery nor secret marriage is allowed until one hears the sound of the Daff or watches the smoke rising. Husayn said: 'I was also informed by 'Amr Ibn Yahya Al-Mazani that the Prophet would disapprove of secret marriage [and would not accept it] until the Daff was played'. (Bayhaqi, No: 14477)
    The Prophet (sws) held it necessary for the Arabs of his time to use the Daff to announce the wedding considering the prevailing custom and cultural traditions of the Arabs of that time. In current times, the purpose can be met through any other available means.
    15. Dr Jawwad 'Ali, Al-Mufassal fi Tarikh Al-'Arab Qabl Al-Islam, 2nd ed., vol. 5, (Baghdad: Maktabah Al-Nahdah, 1978), p. 108
    16. F.S. Khayrullah, Qamus Al-Kitab, 5th ed., (Lahore: Masihi Kutub Khanah, 1993), p. 978
    17. This Hadith is Sahih (i.e. authentic).
    18. Here the word Qaynah has been used which stands for a professional female singer.
    19. Some people present this narrative to prove that the art of music is evil in nature. They base their argument on the prophetic saying, 'I see that Satan from among the Jinn and the humans have fled when 'Umar arrived'. They claim that the Prophet (sws) related music with Satan and thus expressed his dislike for it. We understand that the sentence is only expressive of sarcasm, which he used to express the harshness of 'Umar's disposition. If the words are taken in their literal meaning then one wonders what explanation is to be given for the presence of the Prophet (sws), 'A'ishah (rta) and Abu Bakr (rta).
    20. This is the well acknowledged meaning of the word. The word has been used in this implication before and after the advent of Islam. Imra' Al-Qays says:
    (No worry if I have grown sorrowful. How many delicate singing slave girls did I employ on playing a Kiran. They had such musical instruments in their hands which on being stirred by the hands gave heavy sound that spread through the whole band of troops.)
    21. Dr Jawwad 'Ali, Al-Mufassal fi Tarikh Al-'Arab Qabl Al-Islam, 2nd ed., vol. 5, (Baghdad: Maktabah Al-Nahdah, 1978), p. 122
    22. Ibn Kathir, Tafsir, vol. 3, (Lahore: Amjad Academy, 1982), p. 187
    17
    Music is completely halal
    5.88%
    1
    Music can be haram, but it depends on the lyrics
    23.53%
    4
    Certain instruments are haram
    0.00%
    0
    The duff is allowed on Eid but thats it
    23.53%
    4
    Music is outright haram
    41.18%
    7
    Other (Please post)
    5.88%
    1
    "Iraq is a War.
    Afghanistan is an Occupation.
    Suicide-Bombing is a Terrorism. Guantanamo is a Concentration Camp. Detention without Charge is an Inquisition."[ Shaykh abdal qadir as sufi ]

  • #2
    Re: Why Music Is Not Haram [ Forbidden ]

    may Allah ta ala guide u amin
    "O you who believe! Stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest you swerve, and if you distort (justice) or decline to do justice, verily Allah is well-acquainted with all that you do." [An-Nisa 4:135]

    The Prophet :saw: said:

    "Whosoever leaves off obedience and separates from the Jamaa'ah and dies, he dies a death of jaahiliyyah. Whoever fights under the banner of the blind, becoming angry for 'asabiyyah (nationalism/tribalism/partisanship) or calling to 'asabiyyah, or assisting 'asabiyyah, then dies, he dies a death of jaahiliyyah."

    muslim

    Narrated 'Abdullah:

    The Prophet, said, "Abusing a Muslim is Fusuq (evil doing) and killing him is Kufr (disbelief)." sahih bukhari


    "Creeping upon you is the diseases of those people before you: envy and hatred. And hatred is the thing that shaves. I do not say it shaves the hair but it shaves the religion!

    By the One in whose Hand is my soul, you will not enter paradise until you believe, and you will not believe until you love one another. Certainly, let me inform you of that which may establish such things: spread the greetings and peace among yourselves."

    [Recorded by Imam Ahmad and Al-Tirmidhi]

    Comment


    • #3
      Re: Why Music Is Not Haram [ Forbidden ]

      Fake this is fakE!

      Comment


      • #4
        Re: Why Music Is Not Haram [ Forbidden ]

        Originally posted by `asiya View Post
        may Allah ta ala guide u amin
        i second sister asiya:hidban:
        avatar from deviant art :)

        bring back PAGAL LADOOOO:up:

        Comment


        • #5
          Re: Why Music Is Not Haram [ Forbidden ]

          Originally posted by `asiya View Post
          may Allah ta ala guide u amin
          Ameen ....

          Comment


          • #6
            Re: Why Music Is Not Haram [ Forbidden ]

            Celt you think you could make the TEXT BIGGER? Yikes that hurt my eye's just to look at it. I don't hve any reading glasses.

            Habiba

            Comment


            • #7
              Re: Why Music Is Not Haram [ Forbidden ]

              i think hes hoping we wont read it

              Comment


              • #8
                Re: Why Music Is Haram [ Forbidden ]

                1) I think u need to differentiate between singing and music- anyone knows there IS a clear difference, and to clear the confusion up please refer to:

                http://islamqa.com/index.php?ref=5011&ln=eng&txt=music

                2) if a hadeeth is stated in Bukhari(May Allah have Mercy on him) it does not mean its sahih, as i am sure ur aware that Imam Bukhari had many ahadith compilations, one of which is his famous Sahih Al-Bukhari.

                3) Stick to the authentic ahadeeth. dont go around spreading fitna. Aoodhobillah.

                It was reported in a saheeh hadeeth -Saheeh Bukharifrom the Prophet (peace and blessings of Allaah be upon him) said: “In my ummah there will be people who allow fornication/adultery (zina), silk, wine and musical instruments [ma’aazif]. Some people will stay at the side of a mountain, and they will have flocks of sheep. When a poor person comes in the evening to ask them for something he needs, they will say. ‘Come back to us tomorrow.’ Then during the night Allaah will destroy them by causing the mountain to fall upon them, while He changes others into apes and swine. They will remain in such a state until the Day of Resurrection.’”

                (Reported by al-Bukhaari in al-Saheeh mu’allaqan, 51/10. Reported mawsoolan by al-Bayhaqi in al-Sunan al-Kubra, 3/272; al-Tabaraani in al-Mu’jam al-Kabeer, 3/319; and Ibn Hibbaan in al-Saheeh (8/265-266). Classed as saheeh by Ibn al-Salaah in ‘Uloom al-Hadeeth (32), Ibn al-Qayyim in Ighaathat al-Lahfaan (255) and Tahdheeb al-Sunan (5/270-272), al-Haafiz in al-Fath (10/51) and al-Albaani in al-Saheehah (1/140)).

                Al-Haafiz said in al-Fath (10/55): Ma’aazif refers to musical instruments. Al-Qurtubi reported from al-Jawhari that ma’aazif meant singing, and what it says in his book al-Sihaah is that it refers to musical instruments. It was also said that it is the sound of musical instruments. In a footnote by al-Dimyaati it says: ma’aazif is tambourines and other kinds of drums. The word ‘azif is applied to singing and all other kinds of instruments that may be played.


                The evidence is clear cut about musical instruments, think again and again which part of that hadith do we fall into, this is the mere reason why our Ummah is in the state it is, when all ppl wish to do is follow their nafs.May Allah Protect us from the evil within ourselves.Ameen.


                Be careful of spreading mischief on these threads, SubhanAllah- im sure u are aware that there is NO legitimate opinion in Ahlus-Sunnah that says that music is allowed. think twice! and make Dua that Allah MAy Guide u on the straight path.Ameen.

                May Allah Guide us all on the straight path and keep us steadfast till the Day of Judgement.Ameen!

                Wasalaamu alaikum warahmatulahi wabarkatuh

                Comment


                • #9
                  Re: Why Music Is Not Haram [ Forbidden ]

                  Why Music IS haram [Forbidden]

                  Narrated Abu 'آmir or Abu Malik Al-Ash'ari that he heard the Prophet [sal-Allâhu 'alayhi wa sallam] 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. And (from them), there will be some who will stay near the side of a mountain, and in the evening their shepherd will come to them with their sheep and ask them for something, but they will say to him: 'Return to us tomorrow.' Allâh will destroy them during the night and will let the mountain fall on them, and He will transform the rest of them into monkeys and pigs; and they will remain so till the Day of Resurrection." [Sahih Al-Bukhari, 7/5590]
                  - Inna Ma'iya Rabbi Sayah Deen -

                  Comment


                  • #10
                    Re: Why Music Is Not Haram [ Forbidden ]

                    :zzz:

                    heard it all before Celt... it's getting boring.

                    Comment


                    • #11
                      Re: Why Music Is Not Haram [ Forbidden ]

                      Just read the books of some past scholars, you will see them mentioning about sufis and them listening to music and dancing and some mixing it with worship.
                      mostly the extreme ones.

                      We seek refuge to Allah from such beliefs and actions.
                      For Fatwas: Islam Q&A

                      Comment


                      • #12
                        Re: Why Music Is Not Haram [ Forbidden ]

                        Originally posted by Um Abdullah View Post
                        Just read the books of some past scholars, you will see them mentioning about sufis and them listening to music and dancing and some mixing it with worship.
                        mostly the extreme ones.

                        We seek refuge to Allah from such beliefs and actions.
                        ameen thumma ameen ya rabbal a'lameen and from all haram actions and deviant beliefs
                        And Allâh has set forth an example for those who believe, the wife of Fir'aun when she said: "My Lord! Build for me a home with You in Paradise, and save me from Fir'aun and his work, and save me from the people who are Zâlimûn


                        There is no nobility in anyone who lacks faith.

                        The wise man knows that the only fitting price for his soul is a place in Paradise.

                        Comment


                        • #13
                          Re: Why Music Is Not Haram [ Forbidden ]

                          :salams

                          Music and Singing - A Detailed Article

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

                          What does Islam say about Music and Singing?

                          Question # q-12513589
                          Date Posted: 14/04/2004


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

                          In the name of Allah, Most Compassionate, Most Merciful,

                          The worst-case scenario in the event of being inflicted with a disease is when the one involved refuses to believe that he has been inflicted with that disease. The way this phenomenon is accepted and recognised in diseases and illnesses that affect the physical body, it is also true with regards to spiritual diseases and ailments.

                          When a person commits a sin (May Allah save us all) believing that a sin is being committed and feels regret and remorse in the heart, then this is far better than committing the sin and believing it to be lawful (halal). In the former situation, only one sin is being committed, and it is very likely that the individual may repent out of the remorse felt in the heart. In the latter case, however, in addition to the sin being committed, there is the greater sin of trying to justify it. Normally, such an individual does not receive the guidance to repent from his sin. (May Allah save us all, Ameen)

                          Music and Singing

                          The case with music and unlawful singing is the same. It has been decisively prohibited in Shariah, as the evidences mentioned further along will illustrate. Yet there are individuals who are not ready to believe that it is unlawful (haram).

                          In the modern era, music has spread to such an extent that nobody is free from it. Individuals are confronted with situations where they are forced to listen to music. It is played nearly in all department stores and supermarkets. If you sit in a taxi, make a phone call or even walk down the street, you will not be saved from this evil. Young Muslims drive around in their cars with the music fully blasted. The increasing popularity of music, which is prevalent in our society, poses a great threat to the Muslims.

                          Music is a direct ploy of the non-Muslims. One of the main causes for the decline of the Muslims is their involvement in useless entertainment. Today we see that Muslims are involved, and at the forefront perhaps, of many immoralities and evils. The spiritual power which once was the trait of a Muslim is nowhere to be seen. One of the main reasons for this is music and useless entertainment.

                          Harms and effects of music

                          We should be aware that nothing has been prohibited by the Almighty Creator except that which is harmful to the Muslims and the society as a whole. There are great harms and ill-effects of music.

                          Islam totally forbids adultery and also those things that lead to it. Allah Most High says:

                          “And do not (even) come near to adultery, for it is a shameful deed and an evil, opening the road (to other evils).” (al-Isra, 32)

                          Islam does not only prohibit adultery and fornication, but also those things that may lead to it. This is the reason why the Qur’an orders Muslim men and women to lower their gazes. It prohibits one from being alone with someone of the opposite sex (khalwa). Informal interaction with the opposite sex has also been made unlawful.

                          This is also one of the main reasons for the prohibition of music, as it effects one’s emotions, creates arousal, passion and excitement, and also leads to various physiological changes in the person. It is a psychological proven fact that two things are instrumental in arousing the human sexual desire, one being the voice of a female (for males) and the other music.

                          This is the reason why Allah Most High says:

                          “O wives of the prophet! You are not like other women, if you are god-fearing. So do not be soft in speech. Lest in whose heart is disease should be moved with desire.” (Surah al-Ahzab, v. 32)

                          Thus, Islam forbids listening to the female voice with lust and desire. The great Hanafi Jurist, Imam Ibn Abidin (Allah have mercy on him) states:

                          “It is permissible for women to converse with non-Mahram men at the time of need (and vice versa). However, what is not permissible is that they stretch, soften and raise their voice in a melodious way.” (Radd al-Muhtar, V.1, P. 406)

                          Similarly, it is also unlawful for women to listen to the voice of non-Mahram men with lust and desire. One of the great western thinkers said: “The voice is one of the quickest ways that make a woman fall in love with a man. This is the reason why many women adore singers.”

                          The Messenger of Allah (Allah bless him & give him peace) was also wary of this fact when he said to the Companion Bara ibn Malik: “O Bara! Let not the women here your voice.” (Kanz al-Ummal, 7/322) The same has also been reported from the Companion Anjasha (Allah be pleased with him).

                          Physical Effect of Music

                          Experiments carried out by doctors and researchers confirm that music is such that it does not only affect the brain, but each and every organ of the body. There is a close relationship between music and bodily movements.

                          It is also proved that music affects one’s emotions, increases arousal in terms of alertness and excitement and also leads to various psychological changes in the person. In a psychological experiment, it was found that listening to moderate type of music increased one’s normal heart beat, whilst listening to rock music the heart beat increased even further, yet people claim that music has no effect.

                          In conclusion, music and the instruments used for singing are a cause for arousing the sexual desire of an individual. It could lead a person to adultery and fornication. Therefore, Islam takes the preventive measure rather than suffer the consequences. This is also one of the principles of Islamic Jurisprudence, namely ‘blocking the means’ (sadd al-dhara'i). This is based on the idea of preventing an evil before it actually materializes, and is taken from the heart of the guidance of the Qur’an and Sunnah that, “Preventing harm is given precedence even to achieving possible benefits.”

                          Becoming Heedless of Allah

                          One of the harms of music is that it distracts one from his Creator. It serves as a temporary means of pleasure and satisfaction, which makes one forget who he really is and why he was created. This is the reason why musical instruments are known in the Arabic language as ‘malaahi’ meaning instruments that prevent one from the remembrance of Allah Almighty.

                          Human has been created for a noble purpose. Allah Most High says:

                          “I have created jinn and humans only that they serve (worship) me.” (Surah al-Dhariyat, 56)

                          Music and temporary entertainments sink the human in physical pleasures and prevent him/her from true spiritual gains. In conclusion, music has a great role to play in preventing a human from realising the purpose of creation.

                          Un-Islamic Values

                          Another harm of music is that it instils the ideologies of the non-Muslims in the heart and mind. The messages of today’s music follow a general theme of love, fornication, drugs and freedom.

                          We find that the whole world is obsessed with the Kufr idea of unrestrained freedom, i.e. freedom of speech and movement, etc… This idea of freedom, “it’s my life, I’ll do what I want” is a predominant theme of music today. It is used as a means of drilling western ideologies into the hearts and minds, which are totally contrary to Islamic values and teachings.

                          The Difference between Legal Wisdom and Legal Reason

                          The above are just some of the harms and evil effects of music. One must remember here that these are the wisdoms for the prohibition of music and not the reason (illah). The Shariah ruling is based upon the reason, and not the wisdom. In other words if the harms for the prohibition of music are taken care of, it will not make music permissible.

                          An example for this is that the wisdom behind the prohibition of wine and alcohol is that it creates enmity and hatred between people and it hinders one from the remembrance of Allah. The reason, however, is that it is an intoxicating substance. Now, if one was to say that wine will be Halal for me, as I will lock myself up after drinking wine, thus no destruction will be caused. Any sane person will conclude that he is wrong, as wine is Haram whether you cause any destruction and damage to others or not. The reason being is that the cause (illa) for the prohibition of wine is intoxication, regardless of whether the wisdom (hikma) is present or not.

                          The same is with music. If one is saved from the abovementioned harms, even then music will still remain Haram. It can not be held lawful even if one is saved from its harms. This is a well established principle in the science of Usul al-Fiqh.

                          Ruling on musical instruments and unlawful singing

                          In light of the evidences that will be mentioned shortly, the following are unlawful in Shariah:

                          a) Musical instruments that are exclusively designed for entertainment and dancing, and create charm, pleasure and bliss on their own (even without the singing), such as the drum, violin, guitar, fiddle, flute, lute, mandolin, harmonium, piano, string, etc are all impermissible and unlawful (haram) to use.

                          There is a consensus of the whole Ummah on this. Since the first century, the Companions (sahaba), their followers (tabi’in), jurists (fuqaha) and the scholars have been generally unanimous on this ruling.

                          b) Singing that is a cause for a sin is also unlawful with the consensus of all the scholars, such as songs that prevent one from the obligatory (fard & wajib).

                          c) Any singing that is accompanied by other sins, such as songs that consist of unlawful, immoral, and sexual themes, or it is sang by non-Mahram women, etc will also be unlawful. This ruling is also with the consensus of all the scholars.

                          Evidences

                          There are numerous evidences in the Qur’an and Sunnah which support this view. We will attempt to look at a few:

                          1) Allah Most High says:

                          “And there are among men, those that purchase idle tales, to mislead (men) from the path of Allah and throw ridicule. For such there will be a humiliating punishment.” (Surah Luqman, V. 6)

                          The great Companion Sayyiduna Abd Allah ibn Mas’ud (Allah be pleased with him) states in the explanation of the word “idle tales”:

                          “By Allah its meaning is music.” (Sunan al-Bayhaqi, 1/223 & authenticated by al-Hakim in his Mustadrak, 2/411)

                          Imam Ibn Abi Shayba related with his own transmission that he (Ibn Mas’ud) said: “I swear by Him besides Whom there is no God that it refers to singing.” (132/5)

                          The great Companion and exegete of the Qur’an, Sayyiduna Abd Allah ibn Abbas (Allah be pleased with him) states:

                          “The meaning of the word is music, singing and the like.” (Sunan al-Bayhaqi, 1/221& Musannaf Ibn abi Shayba, 132/5)

                          He also stated:

                          “Music and the purchase of female singers.” (Musannaf Ibn Abi Shayba, 132/5)

                          Hasan al-Basri (Allah be pleased with him) said:

                          “This verse was revealed in relation to singing and musical instruments.” (Tafsir ibn Kathir, 3/442)

                          The same explanation has also been narrated from Mujahid, Ikrima, Ibrahim Nakha’i, Mak’hul and others (may Allah be pleased with them all).

                          The above verse of the Qur’an, along with the statements regarding its meaning is clear in the prohibition of music. It also serves as a severe warning for those who are involved in the trade of music in any way, shape or form, as Allah warned them of “Humiliating punishment”.

                          As for those that say, the verse refers to things that prevent one from the remembrance of Allah and not music, they do not contradict the aforementioned explanation. The interpretation of the verse with “things that prevent one from the remembrance of Allah” is a more general interpretation which includes music and song, as one of the foremost things that stop you from the remembrance of Allah is music. This is the reason why the majority of the exegetes of the Qur’an have interpreted the verse with music only, or with all those acts that prevent one from the truth with music being at the forefront.

                          2) Allah Most High says whilst describing the attributes of the servants of the Most Compassionate (ibad al-Rahman):

                          “Those who witness no falsehood, and if they pass by futility, they pass by it with honourable avoidance.” (Surah al-Furqan, V. 72)

                          Imam Abu Bakr al-Jassas relates from Sayyiduna Imam Abu Hanifah (Allah be pleased with him) that the meaning of “falsehood (zur)” is music & song. (Ahkam al-Qur’an, 3/428)

                          3) Allah Most High said to Shaytan:

                          “Lead to destruction those whom you can among them with your (seductive) voice.” (Surah al-Isra, V.64)

                          One of the great exegete, Mujahid (Allah have mercy on him) interpreted the word “voice (sawt)” by music, singing, dancing and idle things. (Ruh al-Ma’ani, 15/111)

                          Imam Suyuti (Allah have mercy on him) quoted Mujahid as saying: “Voice (in this verse) is singing and flute.” (al-Iklil fi istinbat al-tanzil, 1444)

                          Another exegete, Dahhak (Allah have mercy on him) also interpreted the word “Sawt” with flutes. (Qurtubi, al-Jami` li Ahkam al-Qur’an, 10/288)

                          Here also, a general interpretation can be given, as indeed some commentators of the Qur’an have done, but this, as mentioned earlier, does not contradict the meaning given by Mujahid and Dahhak, as it is included in the more broad and general meaning.

                          Guidance of the Messenger of Allah (Allah bless him & give him peace)

                          The are many Ahadith of the blessed Messenger of Allah (Allah bless him & give him peace) which prohibit music and the usage of musical instruments to the extent that some scholars have gathered approximately forty Ahadith, of which the chain of transmission of some is authentic (sahih), some sound (hasan) and some weak (da’if). We will only mention a few here:

                          1) Sayyiduna Abu Malik al-Ash’ari (Allah be pleased with him) reports that he heard the Messenger of Allah (Allah bless him & give him peace) say: “There will appear people in my Ummah, who will hold adultery, silk, alcohol and musical instruments to be lawful.” (Sahih al-Bukhari)

                          2) Abu Malik al-Ash’ari (Allah be pleased with him) narrates a similar type of Hadith, but a different wording. He reports that the Messenger of Allah (Allah bless him & give him peace) said: “Soon there will be people from my Ummah who will consume alcohol, they will change its name (by regarding it permissible. m), on there heads will be instruments of music and singing. Allah will make the ground swallow them up, and turn them into monkeys and swine.” (Sahih Ibn Hibban & Sunan Ibn Majah, with a sound chain of narration)

                          In the above two narrations, the word ma’azif is used. The scholars of the Arabic language are unanimous on the fact that it refers to musical instruments. (Ibn Manzur, Lisan al-Arab, V.9, P.189)

                          The prohibition of musical instruments is clear in these two narrations. The first Hadith (recorded in Sahih al-Bukhari) mentions that certain people from the Ummah of the Messenger of Allah (Allah bless him & give peace) will try to justify the permissibility of using musical instruments, along with adultery, silk and alcohol, despite these things being unlawful (haram) in Shariah.

                          Moreover, by mentioning music with the likes of adultery and alcohol just shows how severe the sin is. The one who attempts to permit music is similar to the one who permits alcohol or adultery.

                          The second Hadith describes the fate of such people in that the ground will be ordered to swallow them and they will be turned into monkeys and swine (May Allah save us all). The warning is specific to those that will hold music, alcohol, silk and adultery to be permissible. It is something that should be of concern for those who try and justify any of these things.

                          Also, to say that music will only be unlawful if it is in combination with alcohol, adultery and silk is incorrect. If this was the case, then why is it that the exception is only for music from the four things? The same could also be said for adultery, alcohol and silk. One may then even justify that alcohol and adultery is also permissible unless if they are consumed in combination with the other things!

                          Thus, the above two narrations of the beloved of Allah (Allah bless him & give him peace) are clear proof on the impermissibility of music and songs.

                          3) Imran ibn Husain (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give him peace) said: “This Ummah will experience the swallowing up of some people by the earth, metamorphosis of some into animals, and being rained upon with stones”. A man from amongst the Muslims asked: “O Messenger of Allah! When will this be?” He said: “When female singers and musical instruments appear and alcohol will (commonly) be consumed.” (Recorded by Imam Tirmidhi, Imam Ibn Majah in their respective Sunan collections, and the wording here is of Sunan Tirmidhi)

                          4) Sayyiduna Ali ibn Talib (Allah be pleased with him) reports that the blessed Messenger of Allah (Allah bless him & give him peace) said: “When my Ummah begin doing fifteen things, they will be inflicted with tribulations, and (from those 15 things He said): “When female singers and musical instruments become common.” (Sunan Tirmidhi)

                          5) Na’fi reports that once Abd Allah ibn Umar (Allah be pleased with them both) heard the sound of a Sheppard’s flute. He put his fingers in his ears, turned his mule away from the road and said: “O Nafi’! Can you hear? I (Nafi’) replied with the affirmative. He carried on walking (with his fingers in his ears) until I said: “the sound has ceased” He removed his fingers from his ears, came back on to the road and said: “I saw the Messenger of Allah (Allah bless him & give him peace) doing the same when he heard the flute of the Sheppard.” (Recorded by Imam Ahmad in his Musnad and Abu Dawud & Ibn Majah in their Sunans)

                          6) Sayyiduna Abd Allah ibn Umar (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give him peace) said: “Verily Allah has forbidden alcohol, gambling, drum and guitar, and every intoxicant is haram.” (Musnad Ahmad & Sunan Abu Dawud)

                          7) Abu Umama (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give peace) said: “Allah Mighty and Majestic sent me as a guidance and mercy to believers and commanded me to do away with musical instruments, flutes, strings, crucifixes, and the affairs of the pre-Islamic period of ignorance.”(Musnad Ahmad & Abu Dawud Tayalisi)

                          8) Sayyiduna Abd Allah ibn Mas’ud (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give him peace) said: “Song makes hypocrisy grow in the heart as water does herbage.” (Sunan al-Bayhaqi)

                          9) Sayyiduna Anas (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give peace) said: “On the day of Resurrection, Allah will pour molten lead into the ears of whoever sits listening to a songstress.” (Recorded by Ibn Asakir & Ibn al-Misri)

                          10) Sayyiduna Abu Huraira (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give him peace) said: “Bell is the flute of Shaytan.” (Sahih Muslim & Sunan Abu Dawud)

                          There are many more narrations of the Messenger of Allah (Allah bless him & give peace) in prohibition of musical instruments and unlawful singing. I have merely mentioned a few here as an example.

                          The great Imam of the Shafi’i school, Imam Ibn Hajr al-Haytami gathered all these Ahadith which approximately total to forty in his excellent work ‘Kaff al-Ra’a an Muharramat al-Lahw wa al-Sama’, and then said: “All of this is explicit and compelling textual evidence that musical instruments of all types are unlawful.” (2/270)

                          Statements of the Jurists (fuqaha)

                          The great Hanafi jurist, Imam al-Kasani states:

                          “If a singer gathers people around him only to entertain them with his voice, then he will not be considered an upright person (a’dil), even though if he does not consume alcohol, as he will be considered the leader of sinners. If however, he only sings to himself in order to eradicate loneliness, then there is nothing wrong in doing so.

                          As far as the one who uses musical instruments is concerned, if the instruments themselves are not unlawful, such as the bamboo and tambourine, then there is nothing wrong with that and he will still be considered upright. However, if the instrument is unlawful, such as the lute and the like, then he will not be considered an upright person (to be a witness in the court. m), as these instruments can never be considered lawful.” (Bada’I al-Sana’i, 6/269)

                          It is stated in Khulasat al-Fatawa:

                          “Listening to the sound of musical instruments is unlawful (haram), as the Messenger of Allah (Allah bless him & give him peace) said: “Listening to songs is a sin.” (4/345)

                          Imam Ibn al-Humam, the great Hanafi Mujtahid makes a decisive statement in his famous Fath al-Qadir:

                          “Unlawful (haram) singing is when the theme of the song consists of unlawful things, such as the description of a particular living person’s beauty and features, the virtues of wine that provoke wine-drinking, the details and particulars of family affairs or those songs that mock and ridicule others.

                          However, songs that are free from such unlawful things and they consist of descriptions of the natural things, such as flowers and streams, etc… will be permissible. Yes, if they are accompanied by musical instruments, then it will be unlawful even if the song is full of advice and wisdom, not because of what the songs consist of, rather due to the musical instruments that are played with it. And it is stated in the al-Mugni of Ibn Qudamah (Hanbali Madhhab) that musical instruments are of two types:

                          1) Unlawful, Such as those that are specially designed for entertainment and singing, like the flute and mandolin, etc;

                          2) Lawful, like the playing of the tambourine (daff) at weddings and other happy occasions.” (See: Ibn Humam, Fath al-Qadir, 6/36)

                          The same has more or less been mentioned in the other Hanafi works also, such as al-Ikhtiyar, al-Bahr al-Ra’iq, al-Fatawa al-Hindiyya and others.

                          Imam an-Nawawi, the great Hadith and Shafi’i scholar states:

                          “It is unlawful to use or listen to musical instruments, such as, those which the drinkers are known for, like the mandolin, lute, cymbals, and flute. It is permissible to play the tambourine (daff) at weddings, circumcisions and other times, even if it has bells on its sides. Beating the Kuba, a long drum with a narrow middle, is also unlawful.” (Mugni al-Muhtaj, 4/429, & Reliance of the traveller, 775)

                          There are many other statements of the Fuqaha and scholars such al-Qurtubi, and in each of the four Madhhabs, but due to the length of the article, I will suffice with the above.

                          As for those who hold music to be lawful usually present the Hadith of Sahih al-Bukhari in which two girls were singing in the presence of the Messenger of Allah (Allah bless him & give him peace) and Sayyida A’isha (Allah be pleased with her).

                          However, the permissibility of music can not be justified with this Hadith. The Hadith expert, Hafidh Ibn Hajr al-Asqalani has refuted this claim in length in his Fath al-Bari, 2/345).

                          Firstly, these young girls were singing without any unlawful musical instruments and secondly, the content of the song was regarding war, thus perfectly lawful. Also, they were not professional singers as the words of the Hadith clearly indicate.

                          Some try to justify music with the Hadith in which the permissibility of playing the tambourine (daff) is mentioned.

                          However, as stated in the works of the Fuqaha, to play the tambourine is permissible at weddings, as it is not designed for sole entertainment and pleasure, rather for announcement, etc…

                          Conclusion

                          In the light of the above evidences from the Qur’an, sayings of our beloved Messenger of Allah (Allah bless him & give peace) and texts of the various Fuqaha, the following is the decisive ruling with regards to music:

                          Musical instruments that are solely designed for entertainment are unlawful, with or without singing. However, to play the tambourine (daf) at weddings (and other occasions according to some fuqaha) will be permissible.

                          As far as the songs are concerned, if they consist of anything that is unlawful or they prevent one from the obligatory duties, then they will be unlawful. However, if they are free from the abovementioned things (and they are not accompanied by instruments), then it will be permissible to sing them.

                          And Allah knows best

                          Muhammad ibn Adam
                          Darul Iftaa
                          Leicester , UK
                          :wswrwb:
                          [SIZE="4"][CENTER]Miracles pertaining to the language of the Qur'an: [url]www.theinimitablequran.com[/url][/CENTER][/SIZE]

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                          • #14
                            Re: Why Music Is Not Haram [ Forbidden ]

                            Aameen to the adiyah
                            sigpic

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                            • #15
                              Re: Why Music Is Not Haram [ Forbidden ]

                              CELT....why are you posting things which have been discussed already? To be honest, people nowadays follow there nufs (desires) and try to compromise with this deen!! I can see clearly that many people have stated sahih ahadith's which go against your saying that "music is permissible", CELT see the ahadith that you have been quoting that mentions that music is permissible, on what athority has it been stated that this ahadith is sahih? Has it been stated by Shaikh Al-Banni? Because of my knowledge, his one of the people that state if a ahadith has been fabricated or if its of sahih sound!!!

                              Allahumustan
                              THE TWO CAMPS

                              THE CAMP OF KUFR VS THE CAMP OF EMAAN

                              Help your brother, whether he is an oppressor or he is oppressed.” The Prophet was asked: “It is right to help him if he is oppressed, but how should we help him if he is an oppressor?” He replied: “By preventing him from oppressing others.” [Bukhari]

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