Music, Singing, Dancing and Islam
Wahhabi scholars
divided over imam's fatwa on Music?
“A majority of the Saudi scholars, whether in the official religious establishment or outside it, are unanimous in their stand against singing and music despite the fact that a huge singing opera is presented every year during the National Cultural and Heritage Festival (Janadriya).
^Shaikh Adel Al Kalbani
Riyadh: A fatwa (religious ruling) issued by Shaikh Adel Al Kalbani, a former imam of the Grand Mosque in Makkah, in which he claimed that Islam does not forbid singing and musichas split Saudi scholars, Islamic thinkers and secularists.
"There is no clear-cut religious ruling that says singing and music are not permissible in Islam," Al Kalbani has said.
[...]
Shaikh Saleh Allihaidan, former chairman of the Supreme Judicial Council and member of the Supreme Council of Senior Saudi Scholars, said Al Kalbani was an imam of a mosque and not a qualified scholar to issue fatwas.
"Al Kalbani should not meddle in fatwas. He should stay in his mosque to lead prayers and recite [the] Quran. He should not put his nose in the issues concerning fatwas,"
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MUSIC AND ISLAM
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Since long time it has been a subject matter of controversy whether Music is allowed in Islam or not?
In Sufism, there are several branches in Islam. Some Sufi branches of Islam use music in their spiritual ceremonies and practice.
Chishtiya Sufism branch is the one which use the music widely in the Mehfil-e-Sama .
In Mehfil-e-Sama, the devotional sufi songs, Praising songs for Allah, Prophet (PBUH) and friends of Allah are sung by the religious sufi singers.
Islam is great and broad religion. It is a religion of broad minded people. Islam cares for the nature, natural things and natural feelings.
Islam therefore allows for food for nafs (self desires) too.
Islam asks to control the self desires and never says to kill self desires. As for example, law of marriage is introduced in Islam so that the necessary self desire of sex can be satisfied in a halal way. While there is a provision in Islam for giving food to nafs, there is every reason to believe that the provision for food to ruh, that is, music, must be there. Music is food for ruh. It is not a food for nafs.
Islam therefore allows for food for nafs (self desires) too.
Islam asks to control the self desires and never says to kill self desires. As for example, law of marriage is introduced in Islam so that the necessary self desire of sex can be satisfied in a halal way. While there is a provision in Islam for giving food to nafs, there is every reason to believe that the provision for food to ruh, that is, music, must be there. Music is food for ruh. It is not a food for nafs.
One can realize the fact that a weeping little kid can be made silent by using sweet music or by simple musical tone voice of the mother.
In religious books, it has been mentioned that if a kid weeps so much and does not stop crying, recite third kalema (la haula wa laquwwat).
In religious books, it has been mentioned that if a kid weeps so much and does not stop crying, recite third kalema (la haula wa laquwwat).
Saitan forces the kid to weep. So, the opposite property (stop-weeping property of music) must be anti-saitanic. Hence, the basic property of music is sacred.
But this sacred thing can be worsened if used in night clubsand bars
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in the same way as the diamond is made dirty if dropped in mud.
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in the same way as the diamond is made dirty if dropped in mud.
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Hazarat Khwaza Moinuddin Chishty Sanjari (RA)
was one of the great friends of Allah in Chishtiya silsila (branch)
There are number of great friends of Allah called as saints, in Chishtiya Silsila. These saints were all time great aalims (Scholars) too. They used musical sama-e-mehfil to praise the beloved. These scholars must be followed.
How can the present day scholars (aalims) question about mehfil-e-sama organized by great friend
of Allah known as deputy of Prophet (صلى الله عليه وسلم).
of Allah known as deputy of Prophet (صلى الله عليه وسلم).
Hazrat Khwaja Mu'inuddin Chishti r.a. was born in 535/536 A.H.(1141 A.D.) in Sajistan (Persia) and was the direct descendent of a noble family coming down from a direct lineage of the holy Prophet Muhammad صلى الله عليه وسلم. He was a Hassani and a Hussaini Syed ['Syed' means one's ancestry can be traced back to the Prophet Muhammad, صلى الله عليه وسلم himself and in this case through both Hadrat Hassan, r.a. and Hadrat Hussain, r.a., who were the sons of Hadrat Ali, r.a.].
He was brought up in Khorasan and received his early education at home from his father, Hazrat Syed Ghayasuddin, r.a. At the age of 9, he committed the Holy Qur'an to memory.
Sultan-ul-Hind
Hazrat Shaikh Khwaja Syed Muhammad Mu'īnuddīn Chishtī Dargah Hazrat Khawaja Gareeb Nawaz Moin-ud-Din Hasan Sanjari Chisty Ajmeri Sultan-ul-Hind Shafat Amr (R.A) became Sahib e Majaz Marfooh ul Ijazat Aulu ul Azam walmartaba Shahansha-e-Walayat in Chisty Silsala on 560 Hajri in the town of Chist. He (R.A) is known as Shahansha-e-Hind al Wali...or Sultan ul Hind and also as Khawaja Gareeb Nawaz.
Khwaza Moinuddin Hasan Chishty Sanjari Summa Ajmeri(RA) who gave Iman to nine millions - 90 (ninety lakh) people and admitted into Islam!
Hazrat Khwaja Moinuddin Chishty Sanjari Summa Ajmeri (R.A.) honoured as Ata-e-Rasool (صلى الله عليه وسلم) was born early in the morning on monday the 14 the Rajab of 535 Hijri. (23 February 1141 C.E.)
He se,ved and remained under training of Shaikho-Murshid TariqatHazrat Khwaja Usman Harooni (RA) for the period of complete Twenty years. He learned Elm-e-Batin and how to control consciousness and hertfelt desire. He came to Ajmer India via Macca Mukarrama, Madina Munawarra, Baghdad Sharif, Asfahan, Multan, Lahore and Delhi he selected soil of Ajmer for place of respermanently and spent his whole life for preaching of doctrines of Islam through love an peace and serving human being.
He left this temporary world at the age of 97th on Friday the 6th Rajab of 633 Hijri
(Friday 24 April 1265 C.E.) since his ,demise on this auspous day an annual urs mubarak is celebrated every year as a mark of reverence and homage.
Hazrat Khwaja Mu'inuddin Chishti r.a. proceeded to Delhi via Fort Shadman, Multan, Lahore and Samana.
At Lahore, he stayed for 40 days that the ^Mazaar Sharif ofHazrat Data Ganj Baksh (Hazrat Ali Hujwiri r.a) age dipped in honey attracting thousands of Hindus and Muslims.
But he had set his sight on Ajmer, which had been away from the light of learning and guidance. He wanted the city of Ajmer to be the centre of learning, teaching and spiritual activities.
What a surprising thing is that some aalims (scholars) of present time is going to argueagainst music used in Islam. This clearly indicates that they might not have learnt the precious books written by Chishtiya saints as for example “Rahatul Qulub,FawaaidulFawaad, Kashful Mahzub of Data Saheb etc.
Though there are number of evidence in Islamic books for validity of Music, the logical and thoughtful insight gives us marvelous guidance that music in Islam is Halal and allowed in Islam. In Quran there has been mentioning “Don’t you think deeply, there are numerous signs in his creation for your guidance” The thoughtful insight gives the following guidance for the Music.
(1) Example of Glass or Bottle:
The Empty Glass or Bottle is not Halal nor Haram.
Its Haram or Halal depends on the liquid filled in it. If halal liquid like pure water is filled, the glass will become halal. If wine/liquor is filled in the glass, it will become haram.
The Glass or Bottle itself works as a supportive vessel or supportive agent for its user to help him use the liquid. Similarly is the case of Music. Music and Musical instruments are supportive agent for its user. It will become halal if used to praise Allah and Allah’s friends but will become haram if used in
wine bars, night clubs and dance parties.
wine bars, night clubs and dance parties.
(2)Example of Kitchen Knife:
The kitchen knife is halal if used to cut vegetables and meat of the kitchen but the same kitchen knife will become haram if somebody innocent is killed through it. The knife itself is not halal or haram. It works as a supportive agent to the user to cut the vegetables.
The kitchen knife is halal if used to cut vegetables and meat of the kitchen but the same kitchen knife will become haram if somebody innocent is killed through it. The knife itself is not halal or haram. It works as a supportive agent to the user to cut the vegetables.
Similarly is the Music.
Music is supportive to the singer. If singer is singing a praise song for Allah, Prophet (صلى الله عليه وسلم) and friends of Allah, with the music, the music will act as a supporter to the singer.
How the supporter of Allah’s song can be haram?
How the supporter of Allah’s song can be haram?
I am sure, no scholar of Islam of the present time would be able to give ruling against Music after looking these arguments. It may be considered as a miracle shown by Chishtiya saints of Islam that I, the sinful person, is able to reply to present day aalims (scholars) who speak against Music and try to raise finger against notable famous Chishtiya Silsila.
Of course, some friends of Allah kept themselves away from Music due their own personnel disliking of Music. They never meant Music was Haram.
Their case was like the food consumer who is at the food table where so many types of food are kept.
Out of that food, some food is liked whereas some are disliked by the food consumer, though all of the food served to him was Halal.
Their case was like the food consumer who is at the food table where so many types of food are kept.
Out of that food, some food is liked whereas some are disliked by the food consumer, though all of the food served to him was Halal.
In this way, though the Naqshbandi Silsila saints do not prefer to use Music, its great saint Khwaza Mohammed Baqibillah (RA), the sufi master of Mujaddid-e-Alfsani (RA) used to attend Mehfil-e-sama in which Music was played.
In Chishtiya Silsila, every saint used to attend mehfil-e-sama in which music is used.
Hazarat Mumshad Dinwari (RA) was a great saint of Chishtiya silsila. He lived in Baghdad. His was the eight saint in succession after Prophet Mohammed (صلى الله عليه وسلم) in Chishtiya silsila. So, he was a great saint of the time of shaykh Junaid Baghdadi (RA). He dreamed in the sleep in which vision of Prophet (صلى الله عليه وسلم) was seen. He talked with Prophet Mohammed (صلى الله عليه وسلم). During his talks, he wanted to know if Prophet (صلى الله عليه وسلم) was pleased withmehfil-e-sama or not as some people were commenting against it.
Hazarat Mumshad Dinwari (RA) was a great saint of Chishtiya silsila. He lived in Baghdad. His was the eight saint in succession after Prophet Mohammed (صلى الله عليه وسلم) in Chishtiya silsila. So, he was a great saint of the time of shaykh Junaid Baghdadi (RA). He dreamed in the sleep in which vision of Prophet (صلى الله عليه وسلم) was seen. He talked with Prophet Mohammed (صلى الله عليه وسلم). During his talks, he wanted to know if Prophet (صلى الله عليه وسلم) was pleased withmehfil-e-sama or not as some people were commenting against it.
The Prophet of Islam (صلى الله عليه وسلم) replied that he was pleased with Mehfil-e-sama and further said that he (Prophet- صلى الله عليه وسلم) used to attend the mehfi-e-sama in which some verses of Quran were recited prior to start the mehfil-e-sama and after the completion of mehfil-e-sama.
What a great thing that our Prophet (صلى الله عليه وسلم) comes to listen mehfil-e-sama.
Khwaza Amir Khusro (RA) was the khalipha of Khwaza Nizamuddin Mehboob-e-Ilahi(RA). He was a great poet and musician too. He was a regular performer of devotional songs and music in the court of king Alauddin Khilji.
Dawood (AS)
As per Quran, Surah Suaad, verses 18-19, Dawood(AS) used to sing in day and evening the praise songs and he was supported in singing by mountains and birds gathered intoxicated. It was a miracle given to Dawood (As).
It was old time of Dawood (AS) when Music was most common.
Dawood (AS) lived hundred years. It is quite surprising that Muslim scholars except Scholars of Chishtiya silsila; could not find out whether Dawood (AS) was using musical instruments or not.
Our Prophet (صلى الله عليه وسلم) listened welcome song sung by girls of Madina at the time of Hijarat in which the Daff (Musical instrument) was played.
Narrated 'Abdullah bin Mughaffal:
I saw the Prophet reciting (Qur'an) while he was riding on his she camel or camel which was moving, carrying him. He was reciting Surat Fath or part of Surat Fath very softly and in an Attractive vibrating tone.
Narrated Abu Musa:
That the Prophet said to him' "O Abu Musa! You have been given one of the musical wind-instruments of the family of David .'
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Maulana Rumi (RA) said “this musical instruments-tabla, sarangi are supportive to the
praise song of my beloved, how these supporters can be haram? No way (never)”
While Dawood(AS) was singing, the musical instruments which might be used; were supportive to him. Prophets dignity cannot be harmed by his supporters who supported him. So, if we say, Dawood (AS) was using musical instruments, it will; by no means; be understood that Dawood (AS) has been insulted.
Dawood (AS) was Prophet and pious so his music and musical instruments must be considered as pious and halal. So, some aalims (scholars) say that to say that Dawood (AS) used musical instruments is an insult to him and one must seek forgiveness for that. What a way of thinking of present day scholars in spite of the fact they know that Chishtiya saints are used to listen songs for the beloved with music.
Dawood (AS) was Prophet and pious so his music and musical instruments must be considered as pious and halal. So, some aalims (scholars) say that to say that Dawood (AS) used musical instruments is an insult to him and one must seek forgiveness for that. What a way of thinking of present day scholars in spite of the fact they know that Chishtiya saints are used to listen songs for the beloved with music.
How do they dare to raise finger against great Chishtiya Sufis?
IMPORTANT: It must be noted that some verses are written in Quran to speak to disbelievers. Disbeliever’s music or amusement is haram. So, such verses must not be used to prove that music is haram.In quran, there is no specific verse which prohibits music. On the contrary, verses about Dawood (AS) show gesture to music. The following verses are said in quran for disbelievers (qafirs).
(a) Allah addresses the disbelievers of the Quraish as follows, "Do you marvel at this statement, and laugh and do not weep, while you amuse yourselves (proudly) in vanities? Rather, prostrate before Allah and worship Him."(53:59-62)
(b) Allah SWT addresses Satan thus; "And excite any of them whom you can with your voice. Assault them with your cavalry and infantry, be a partner with them in their wealth and children, and make them promises. But Satan promises nothing but deceit" (17:64)(c) And there are among men those who purchase idle talk in order to mislead others from Allah's path without knowledge, and those who throw ridicule upon it. For such there will be a humiliating punishment." (31:6)
Here we should note that Idle-talk can be any form of talk and not necessarily singing and music
CONCLUSION:
Music used in bars, night clubs and other haram works, programs or songs like the ones which are sung by qafirs are haram.
But the Music used to glorify Allah, to respect and praise Prophets and friends of Allah is Halal.
It must be noted that whatever talks of religious books, sayings in hadis books or quranic verses which may smell against Music or Musical instruments should be considered as Music or Musical Instruments used in Haram work like wine-liquor gatherings, dance parties etc.
Halal music is a good thing.
Music used in bars, night clubs and other haram works, programs or songs like the ones which are sung by qafirs are haram.
But the Music used to glorify Allah, to respect and praise Prophets and friends of Allah is Halal.
It must be noted that whatever talks of religious books, sayings in hadis books or quranic verses which may smell against Music or Musical instruments should be considered as Music or Musical Instruments used in Haram work like wine-liquor gatherings, dance parties etc.
Halal music is a good thing.
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Shaykh Abdal Haqq Muhaddith Dehlavi (RA)
Shah Waliullah (RA) writes in ( Anfas al Arifeen , page 65):
“ Sometimes Khawja Khurd (RA) used to celeberate “Urs” of Khawja Baqi Billah (RA). My Father narrates that he has seen many times that people use to offer help to Shah Khurd (RA). Some one used to say “I will take the responsibility to provide rice (for Urs). Other used to say” I will take the responsibility to provide mear ( for Urs) and someone else used to say “ I WILL TAKE THE RESPONSIBILITY OF ARRANGING QAWWAL” ( for the urs)”
Khwaja Khurd (RA) is the son and khalifah of Khawja Baqi Billah(RA)
Khawja Baqi Billah is the Shaykh ( peer ) of Imam Rabbani(RA).
“ Sometimes Khawja Khurd (RA) used to celeberate “Urs” of Khawja Baqi Billah (RA). My Father narrates that he has seen many times that people use to offer help to Shah Khurd (RA). Some one used to say “I will take the responsibility to provide rice (for Urs). Other used to say” I will take the responsibility to provide mear ( for Urs) and someone else used to say “ I WILL TAKE THE RESPONSIBILITY OF ARRANGING QAWWAL” ( for the urs)”
Khwaja Khurd (RA) is the son and khalifah of Khawja Baqi Billah(RA)
Khawja Baqi Billah is the Shaykh ( peer ) of Imam Rabbani(RA).
This is sufficient proof to show that Urs was celeberated before any division ocured in the subcontinent. There are many other authentic narrations present in books showing celeberation of Urs even before this.
Please note an important point that people used to arrange Qawwal for urs. Those people who perform ( read) sam’a ( audition) in urs gathering are called Qawwal. This shows that sam’a was also a part of this Urs. Imam Rabbani Mujaddid al fathani (rd) also did not object to sam’a and Insha Allah this will be scanned later from his maktoob.
Also Data Ganj Hujweri (Rd) has written in Kashf Al Mahjoob an incidence about Jaunaid Baghdadi (rd) listening to sam’a.
Please note an important point that people used to arrange Qawwal for urs. Those people who perform ( read) sam’a ( audition) in urs gathering are called Qawwal. This shows that sam’a was also a part of this Urs. Imam Rabbani Mujaddid al fathani (rd) also did not object to sam’a and Insha Allah this will be scanned later from his maktoob.
Also Data Ganj Hujweri (Rd) has written in Kashf Al Mahjoob an incidence about Jaunaid Baghdadi (rd) listening to sam’a.
Shah Waliullah(RA) writes ( Anfas al Arifeen , page 82):
“ My father used to tell that he has seen one of the khalifah of Khawja Berang ( RA) who was very old , but he had grace/ light on his face. This Khalifa was famous by the name “ Shaykhi”. He used to celeberate Urs ( annual gathering) and l ( that is , Shah Waliullah ) also participated in these urs when I was about six- seven years old.
“ My father used to tell that he has seen one of the khalifah of Khawja Berang ( RA) who was very old , but he had grace/ light on his face. This Khalifa was famous by the name “ Shaykhi”. He used to celeberate Urs ( annual gathering) and l ( that is , Shah Waliullah ) also participated in these urs when I was about six- seven years old.
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Narrated 'Urwa on the authority of 'Aisha: On the days of Mina, (11th, 12th, and 13th of Dhul-Hijjah) Abu Bakr came to her while two young girls were beating the tambourine and the Prophet was lying covered with his clothes. Abu Bakr scolded them and the Prophet uncovered his face and said to Abu Bakr, "Leave them, for these days are the days of 'Id and the days of Mina."
'Aisha further said, "Once the Prophet was screening me and I was watching the display of black slaves in the Mosque and ('Umar) scolded them. The Prophet said, 'Leave them. O Bani Arfida! (carry on), you are safe (protected)'."
[Sahih Bukhari: Volume 2, Book 15, Number 103]
This Imâm Ahmad ibn Hanbal (ra) narrates the following two narrations:
Anas ibn Mâlik (radiyallâhu `anhu) said that the Abyssinians(Habashîs) danced in front of the Messenger of Allâh (sallallâhu `alayhi wa sallam); dancing (yarquSûn/raqS) while saying "Muhammadis a Righteous Servant (Muhammadun `Abdun Sâlih)" (in their dialect/language). Allâh's Messenger (sallallâhu `alayhi wa sallam) asked, "What are they saying?" And they responded,"Muhammadun 'Abdun Sâlih!". [Ahmad ibn Hanbal, al-Musnad (Beirut: Dâr Sâdir), 3:152, #12564]
Hadrat Ali (ra) said: I went to the Prophet (salallaho alaihi wasalam) with Jafar (RA) and Zayd (ra), The Prophet (PBUH) said to Zayd: You are my freedman (anta Mawlay), “AT THIS ZAYD BEGAN TO HOP ON ONE LEG (HAJALA) AROUND THE PROPHET” then the Prophet (PBUH) said to Jafar (ra): You resemble me in my creation and my manners, at this Jafar also began to hop behind Zayd, then the Prophet (PBUH) said to Ali(ra): You are from me and I am from you, at this he also started to hop behind Jafar. [Musnad Ahmed bin Hanbal 1:537 #857]
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Hadith of the Prophet (peace and blessing be upon him) that states: “He (peace and blessings be upon him) asked, ‘Have you given the girl (i.e., the bride) anything as a present?’ They (the attendants) replied, ‘Yes.’ He asked,'Did you send a singer along with her?' 'No', said `A'ishah. The Prophet (peace and blessings be upon him) then said, 'The Ansar are a people who love music and poetry. You should have sent along someone who would sing: Here we come, to you we come, greet us as we greet you.'"
In this case, we can say that a woman can sing only in front of women and her non-marriageable male kin.
Hadith narrated by Imam Al-Bukhari on the authority of Abu Malik or Abu `Amir Al-Ash`ari (doubt from the sub-narrator) that the Prophet (peace and blessings be upon him) said, 'From among my followers there will be some people who will consider sex, the wearing of silk (clothes), the drinking of alcoholic drinks and the use of musical instruments, as lawful.'
Although this hadith is in Sahih Al-Bukhari, its chain of transmission is not connected to Prophet (peace and blessings be upon him) and this invalidates its authenticity.
Ibn Hazm rejects it for that very reason. Moreover, the sub-narrator,Hisham Ibn `Ammar is declared ‘weak’ by many scholars of the Science of Hadith Methodology [usul al-hadith].
Besides, this hadith does not clearly prohibit the use of musical instruments, for the phrase 'consider as lawful,' according to Ibn Al-`Arabi, has two distinct meanings:
First: Such people think all these (the things mentioned) are lawful.
Second: They exceed the proper limits that should be observed in using these instruments. If the first meaning is intended, such people would be thus disbelievers.
In fact, the hadith in hand dispraises the manners of a group of people who indulge themselves in luxuries, drinking alcohol and listening to music. Therefore, Ibn Majah narrates this hadith from Abu Malik Al-Ash`ari in the following wording:
"From among my followers there will be some people who will drink wine, giving it other names while they listen to musical instruments and the singing of female singers; Allah the Almighty will make the earth swallow them and will turn them into monkeys and pigs.” (Reported by Ibn Hibban in his Sahih)
Conclusion on Permissibility of Musical Instruments
In the light of the above, it is clear that the religious texts that stand as a basis for those who maintain that singing is haram are either ambiguous or inauthentic.
None of the hadiths attributed to Prophet(peace and blessings be upon him) is valid as evidence on the judgment of prohibition. Moreover, all these hadiths are declared ‘weak’ by the followers of Ibn Hazm, Malik, Ibn Hanbal, and Ash-Shafi`i.
In his book, Al-Ahkam, Al-Qadi Abu Bakr Ibn Al-`Arabi says, “None of the hadiths maintaining that singing/music is prohibited are considered authentic (by the scholars of the Science of Hadith Methodology).” The same view is maintained by Al-Ghazali and Ibn An-Nahwi in Al-`Umdah.
Ibn Tahir says, “Not even a single letter from all these Hadiths was proved to be authentic.”
Ibn Hazm says, “All the hadiths narrated in this respect were invented and falsified.”
Proofs of Those Who Maintain that Music is Halal:
First: The Textual Proofs:
They base their argument on some authentic hadiths of Prophet (peace and blessings be upon him). One of these hadiths is the following:
`A'ishah (may Allah be pleased with her) narrated:
“Allah’s Messenger (peace and blessings be upon him, came to my house while two girls were singing beside me the songs of Bu`ath (a story about the pre-Islamic war between the two tribes of the Ansar, the Khazraj and the Awus).The Prophet (peace and blessings be upon him) laid down and turned his face to the other side. Then Abu Bakr came, he didn't see the Prophet and turned to me harshly saying, ‘Musical instruments of Satan near the Prophet (peace and blessings be upon him)?’ Thereupon, Allah’s Messenger (peace and blessings be upon him) turned his face towards him and said, ‘Leave them.’ When Abu Bakr became inattentive, I signaled to those girls to go out and they left.” (Reported by Al-Bukhari)
This indicates that these two girls were not so young as claimed by some scholars. If they were, Abu Bakr would not have been angry with them in such manner. In addition, in this hadith, the Prophet (peace and blessings be upon him) wanted to teach the Jews that Islam has room for merriment and that he himself was sent with a moderate and flexible legislation.
There is also another important lesson to learn here. It draws our attention to the fact that one needs to introduce Islam to others in a good fashion, along with displaying its moderateness and magnanimity.
Moreover, we can also cite as corroborating this Allah’s words that read,
“But when they spy some merchandise or pastime they break away to it and leave thee standing. Say: That which Allah hath is better than pastime and than merchandise, and Allah is the best of providers.” (Al-Jumu`ah: 11)
In this verse, Allah Almighty joins pastime with merchandise. He does not dispraise any of them, He just only rebuked the Companions who left Prophet (peace and blessings be upon him) alone giving the khutbah (Friday Sermon), when they all rushed to attend to the caravan and beatingof the drums celebrating its arrival.
Second: In Respect of Islam’s Spirit and Basics:
It is a fact that Allah had prohibited for the Children of Israel some of the good things of this worldly life as a punishment for their misdeeds.
He says, “Because of the wrongdoing of the Jews, We forbade them good things which were (before) made lawful unto them, and because of their much hindering from Allah's way. And of their taking usury when they were forbidden it, and of their devouring people's wealth by false pretences. We have prepared for those of them who disbelieve a painful doom.” (An-Nisa’: 160-161)
Before sending Prophet (s), He Almighty referred to him in the earlier scriptures as,
“Those who follow the Messenger, the unlettered Prophet , whom they will find described in the Torah and the Gospel (which are) with them. He will enjoin on them that which is right and forbid them that which is wrong. He will make lawful for them all good things and prohibit for them only the foul.” (Al-A`raf: 157)
Thus, Islam left nothing good or sound but declared it to be halal (lawful). This is a sign of mercy to this Ummah (nation or community), moving along the line of its comprehensive and eternal message. Allah Almighty says,
“They ask you (O Muhammad) what is made lawful for them. Say: (all) good things are made lawful for you.” (Al-Ma’idah: 4)
If we are to delve deeply into this matter, we will find that love for singing and melodic voices are almost a human instinct. We can observe an infant lying in his cradle soothed and sleeping by the sound of a lullaby. Mothers and nannies are always in the habit of singing for babies and children. Moreover, birds and animals respond to nice voices and rhythmic melodies.
Thereupon, if singing is thus a human instinct, it is not for Islam to defy humankind’s instincts. Islam came to refine and promote the human instinct. Ibn Taymyiah says, “Prophets were sent to polish and discipline man’s instinct and not to change or modify it.”
This is pursuant to the hadith that reads, “When Allah’s Messenger came to Madinah, he found them (i.e., the people of Madinah) celebrating two days. He said, ‘What are these days?’ They replied, ‘We used to rejoice in these days during the pre-Islamic era.’ He (peace and blessings be upon him) said, ‘Verily, Allah Almighty has given you two alternative days which are much better: these are Al-Adha and Al-Fitr days (`Eids).’” (Reported by Ahmad, Abu Dawud and An-Nasa’i)
Moreover, if singing is to be considered rejoicing and play, these are not haram; this is in pursuant to the famous idea that man needs some time to relax a bit and rejoice. The Prophet (peace and blessings be upon him) said to
Hanzalah who thought himself to be a hypocrite for his attendance to his wife and children and the change that affected him when he was apart fromAllah’s Prophet (peace and blessings be upon him), “O Hanzalah! Part of your time should be devoted (to the worldly affairs) and part of time (should be devoted to prayer and meditation).” (Reported by Muslim)
`Ali Ibn Abu Talib says, “Amuse yourselves for some time, for if hearts are exposed to too much strain, they turn blind.”
Abu Ad-Darda’ said, “I refresh myself with some amusement in order to make myself stronger on the path of right.”
Imam Al-Ghazali answered someone who asked him: “Isn't singing some kind of play and rejoice?” He said, “Yes. But, all that exists in this present life is mere play and rejoice. All that takes place between a husband and his wife is play, except sexual intercourse that is the direct cause of reproducing children. This has been reported from Allah’s Messenger and his honorable Companions.”
In fact, leisure time is refreshing to the heart and alleviates its tensions at the same time. Excessive strain and efforts render the heart bored and blind. Amusing the self refreshes and renews its strength and vigor.
One who continuously works hard at something should take a break for a while in order to restore and regain his energy and firm will lest he totally collapses in future. When one takes a break, he thus restores his strength and vigor. Only Prophets can stand absolute seriousness.
Having leisure time is a form of treatment for diseases of the self, weariness and boredom. But, leisure should not be excessive. This will go against the whole issue of rejoicing hearts to make them able to go on. One who is familiar with and experienced in the nature of the human heart and self knows for certain that recreation and relaxation are necessary treatments for one’s well-being.
These proofs on the permissibility of singing are extracted from the texts and rules of Islam, and these are sufficient to clarify the issue.
In addition to this, the people of Madinah, who were very pious and God-fearing, the Zahiriyyah, who were very literal regarding the textual proofs, and the Sufis, who were very strict and rigid, were all quoted to have declared the permissibility of singing.
Imam Ash-Shawkani says in his book “Nayl Al-Awtar”, “The people of Madinah and those who agreed with them from among the Zahiriyyah and the Sufis maintain that singing is permissible, even when it is accompanied by a musical instrument such as the lute or the flute. Abu Mansur Al-Bughdadi Ash-Shafi`i narrate that `Abdullah Ibn Ja`far saw nothing wrong in singing, and he, himself, used to compose the music for his own slaves who used to sing these melodies in his presence.
This took place during the time of Commander of the Faithful, `Ali Ibn Abi Talib. Abu Ja`far Al-Bughdadi narrates the same after Al-Qadi Shurayh, Sa`id Ibn Al-Musaiyb, `Ata’ Ibn Abu Rabah, Az-Zuhri and Ash-Shi`bi.”
Ar-Ruwaiyani narrates on the authority of Al-Qaffal that Malik Ibn Anas maintained that singing with musical instruments is permissible. Also,Abu Mansur Al-Furani quotes Malik as maintaining that playing the flute is permissible.
Abu Al-Fadl Ibn Tahir narrates, “The people of Madinah never disputed over the permissibility of playing the lute.”
Ibn An-Nahwi narrates in his “Al-`Umdah”: “Ibn Tahir said, ‘The people of Madinah showed consensus over this (issue). Also, all the Zahiriyyah maintained the same.'”
Al-Mawardi attributes the permissibility of playing the lute to some of theShafi`i followers and students. This has been narrated also by Abu Al-Fadl Ibn Tahir after Abu Ishaq Ash-Shirazi; and it is narrated by Al-Isnawi after Ar-Ruwaiyani and Al-Mawardi. Again, this is narrated by Al-Adfuwi after Sheikh `Izz Ad-Deen Ibn `Abd As-Salam. It is also narrated after Abu Bakr Ibn Al-`Arabi.
All these scholars consider singing that is accompanied by musical instruments permissible, but as for singing that is not accompanied by musical instruments, Al-Adfuwi says, “In some of his jurisprudence-related books, Al-Ghazali narrates the consensus of the scholars on its permissibility."
Also, Ibn Tahir narrates the consensus of the Prophet’s Companions and those who succeeded them on this very topic. Ibn An-Nahwi states in Al-`Umdah that singing and listening was deemed permissible by a group of the Companions and the Followers.
Conditions and Terms:
There are some conditions and terms that should be observed regarding listening to singing, as follows:
1. Not all sorts of singing are permissible. Rather, the permissible song should comply with the Islamic teachings and ethics. Therefore, the songs praising the tyrants and corrupt rulers disagree with Islamic teachings. In fact, Islam stands against transgressors and their allies, and those who show indifference to their transgression. So, the same goes for those songs that imply giving praises to such attitude!
2. Also, the way the song is performed weighs so much. The theme of the song may be good, but the performance of the singer – through intending excitement and arousing others’ lusts and desires along with trying to seduce them – may move it to the area of prohibition, suspicion or even detest. The Glorious Qur’an addresses the wives of Prophet (peace and blessings be upon him) saying, “O you wives of the Prophet! You are not like any other women. If you keep your duty (to Allah), then be not soft of speech, lest he in whose heart is a disease aspire (to you), but utter customary speech." (Al-Ahzab: 32) So, one has to show caution to music when there is softness of speech accompanied with rhyme, melody, and special effects!
3. Singing should not be accompanied with something that is prohibited such as alcohol, nakedness, mixing of men with women that is common in pubs and nightclubs, etc.
4. Islam has declared excessiveness as prohibited in everything.The same goes for excessiveness in leisure and recreation even though these things are permissible ! This indicates that the emptiness of the mind and heart has to be observed and tackled during man’s short-term life. One should know that Allah Almighty will ask every one about his life and his youth in particular.
There are some things in which one is to be his own judge and Mufti. If there is some kind of singing that arouses his own lust or desire, and takes him away from the real life, he should avoid it then and block that very gate from which the winds of trial and seduction may come and erase his religion, morals and heart. If he does this, he will live in peace and tranquility.
Warning against playing with the word “haram”:
To conclude, we address the respectful scholars who tackle the word “haram” easily and set it free in their writings and fatwas that they should observe that Allah is watching over them in all that they say or do. They should also know that this word “haram” is very dangerous.
It means that Allah’s Punishment is due on a certain act or saying, and should not be based upon guessing, whims, weak Hadiths, not even through an old book. It has to be supported by a clear, well-established text or valid consensus. If these last two are not found, then we revert the given act or saying to the original rule: "permissibility governing things".
We do have a good example to follow from one of our earlier pious scholars.
Imam Malik (may Allah be pleased with him) who said: “It was not the habit of those who preceded us, the early pious Muslims, who set good example for the following generations, to say, 'This is halal, and this is haram. But, they would say, ‘I hate such-and-such, and maintain such-and-such, but as for halal and haram, this is what may be called inventing lies concerning Allah. Did not you hear Allah’s Statement that reads, 'Say: Have you considered what provision Allah has sent down for you, how you have made of it lawful and unlawful? Say: Has Allah permitted you, or do you invent a lie concerning Allah?” (Yunus: 59) For, the halal is what Allah and His Messenger made lawful, and the haram is what Allah and His Messenger made unlawful. [Excerpt from a fatwa issued by Shaykh Yusuf al-Qaradawi]
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Jalal ad-Dīn Muhammad Rumi(RA)
Jalal ad-Din Muhammad Balkhi-Rumi,
(b. Raby` al-awal 604 A.H) – (d. Jumaada al-Thaany 672 A.H)
(30 September 1207AD – 17 December 1273AD)
Following his death, his followers and his son Sultan Walad founded the Mawlawīyah Sufi Order, also known as the Order of theWhirling Dervishes, famous for its Sufi dance known as the samāʿ ceremony.
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Rhythym
by
by
Syed Naseer-ud-Din Naseer (ra)
Watch video in Urdu/Punjabi: Here
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Hadra With
Shaykh Abdul Rahman Shaghouri
watch video: Here--------------------
Shabir Ally
Q: "Is Music Prohibited?"
Watch Video: Here
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“One lady came to the Prophet(s) when he was returning from one of his battles and she said,
“Ya Rasulallah, I have made an oath that if Allah sends you back safe, I would play this drum near you and sing for you.”
“Ya Rasulallah, I have made an oath that if Allah sends you back safe, I would play this drum near you and sing for you.”
The Prophet said, “Fulfill your oath.”
[ Recorded by Abu Dawud (3:237 #2880), Tirmidhi (#3623), Imam Ahmad (5:353 #21911, 5:356 #21933), Ibn Hibban (#4386), Bayhaqi (Sunan, #20681), and Tabarani (M. Awsat, 4:191).]
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Edited by ADHM
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Edited by ADHM