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Is Music Haram??

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Is Music Haram??

Post by Imran on Wed 10 Feb 2016, 9:56 pm

Smile Smile Smile Smile Smile



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 [i.e.,
haraam]. 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 Rte.

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.



Ruling on Islamic Nasheeds

The clear saheeh texts indicate in a number of
ways that it is permissible to recite poetry and
listen to it. It was narrated in saheeh reports
that the Prophet (peace and blessings of Allaah
be upon him) and his noble Companions (may
Allaah be pleased with them) listened to verse,
recited it (as nasheed) and asked others to
recite it, both when they were travelling and
when they stayed at home, in their gatherings
and whilst they were working, individually, as
in the case of Hassaan ibn Thaabit, 'Aamir ibn
al-Akwa' and Anjashah (may Allaah be pleased
with them), and in unison, as in the hadeeth of
Anas (may Allaah be pleased with him) which
describes the digging of the ditch (al-khandaq).
Anas said:
When the Messenger of Allaah (peace and
blessings of Allaah be upon him) saw how
exhausted and hungry we were, he said (in
verse):
"O Allaah, there is no life except the life of the
Hereafter, so forgive the Ansaar and the
Muhaajireen."
And they said in response:
"We are the ones who have pledged allegiance
to Muhammad, to make jihaad for as long as
we live."
(Narrated by al-Bukhaari, 3/1043)
And in gatherings too: Ibn Abi Shaybah
narrated with a hasan isnaad that Abu Salamah
ibn 'Abd al-Rahmaan said: "The Companions of
the Messenger of Allaah (peace and blessings of
Allaah be upon him) did not speak in devious
tones or in a soft manner. They used to recite
verses in their gatherings, denouncing the
affairs of their jaahiliyyah, but if it was the
matter of their religion, they would become
very serious and cautious (8/711).
This evidence indicates that nasheeds are
permissible, whether recited individually or in
unison. The word nasheed in Arabic means
raising the voice when reciting verse and
making the voice sound beautiful and gentle.


There are conditions to which attention must
be paid with regard to this matter:
Not using forbidden musical instruments in
nasheed.
Not doing it too much or making it the focus
of the Muslim's mind, occupying all his time,
or neglecting obligatory duties because of it.
Nasheed should not be recited by women, or
include haraam or obscene speech.
They should not resemble the tunes of the
people of immorality and promiscuity.
They should be free of vocal effects that
produce sounds like those of musical
instruments.

They should not have moving tunes which
make the listener feel "high" as happens to
those who listen to songs. This is the case with
many of the nasheeds which appear nowadays,
so that the listeners no longer pay any
attention to the good meaning of the words,
because they are so entranced by the tunes.
And Allaah is the Source of strength.



References:
Fath al-Baari, 10/553-554-562-563
Musannaf Ibn Abi Shaybah, 8/711
Al-Qaamoos al-Muheet, 411




Last edited by Imran on Wed 10 Feb 2016, 10:07 pm; edited 3 times in total (Reason for editing : few corrections)
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Re: Is Music Haram??

Post by salawudeen on Thu 11 Feb 2016, 6:19 pm

Honestly you are right dexterous admin there is no proof given by the Holy Qur'an is to be denied by any worshiper... if i should be a victim, so how am i going to stop this dastardly act . all the victims of music we pray to stop the music play thank you for your information.. very good site. educational site.

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Re: Is Music Haram??

Post by Imran on Fri 12 Feb 2016, 3:41 pm

salawudeen wrote:Honestly you are right dexterous admin there is no proof given by the Holy Qur'an is to be denied by any worshiper... if i should be a victim, so how am i going to stop this dastardly act . all the victims of music we pray to stop the music play thank you for your information.. very good site. educational site.

According to informations gotten from our sources,music is haram. But considering the status we are in today, music in someway is inevitable. : sunny: My suggestion is, since there exists different kinds of music,if we can't Stop listening to them,atleast we should be listening to the good ones Smile
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