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    Ruling on music, singing and dancing



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


    Answer:

    Praise be to Allaah.

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

    Evidence of prohibition in the Qur’aan and Sunnah:

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

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

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

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

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

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

    Allaah says (interpretation of the meaning):

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

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

    Allaah says (interpretation of the meaning):

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

    And you laugh at it and weep not,

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

    [al-Najm 53:59-61]

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

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

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

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

    “Among my ummah (nation) 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 claimed. Some of them are in Saheeh al-Bukhaari which is the soundest of books after the Book of Allaah, and some of them are hasan and some are da’eef. But because they are so many, with different isnaads, they constitute definitive proof that singing and musical instruments are haraam.

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

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

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

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

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

    [al-Haaqqah 69:33-34]

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

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

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

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

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

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

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

    Conclusion

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

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

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

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

    For more information, please see:

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

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

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

    IslamQA.com
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    Music

    And verily for everything that a slave loses there is a substitute, but the one who loses Allah will never find anything to replace Him.”
    [Related by Ibn al-Qayyim in ad-Dâ' wad-Dawâ Fasl 49]



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    Re: Music

    Music:
    A Prohibited and Fake Message of Love and Peace




    By Haytham bin Jawwad al-Haddad




    Following on from our discussion on consensus and ijtihad, I would like to emphasise that a particular aim of this discourse is to present rational arguments without entering into details of Islamic law and textual proofs behind the impermissibility of using musical instruments. The debate is not limited to a matter of opinion, proof or consensus; it extends to one of rationality. I have purposely taken this approach to enlighten Muslims, especially those residing and raised in Western countries who are not aware of its significance; it is crucial to maintain and uphold what has already been established in the Shari’ah: correctly understood textual scripture and valid absolute rationale operate in tandem with each other and lead to the same result.

    The second reason for this approach is to emulate the practice of scholars throughout Islamic history whereby they would submit to the verdicts of the overwhelming majority of scholars before them without attempting to reinvent the wheel and discuss ‘the grounds’ behind such established rules. As repeatedly mentioned any opinion that goes against the opinion of the overwhelming majority of scholars of our Islamic history is void and null. To meticulously discuss its grounds nowadays with the standpoint of challenging it or seeking to double-check its legitimacy after this extensive and sturdy legacy may appear to some to give the issue some weight but in actual fact, it is weightless. Can we discuss the obligation of hijab in this manner? Can we examine the evidence for the prohibition of homosexuality with this intent? Can we try to verify the textual proofs that prohibit dealing with usury [riba] to see their level of authority and ‘true’ interpretation? The answers to these questions are clearly no as they are well-established rulings. If we start doing so, we will end up destroying our religion by our own doings and will loose confidence in any Islamic principle or ruling as it may be questionable and hence we need to understand it and be convinced of its legitimacy! Moreover, once we open this door we will start every now and then a new discussion about such well-established rulings and turn away from discussing the real agenda that at times discreetly and other times openly initiates debate around them. We will consume our time and effort in discussing what does not require discussion and ignore to our own peril pressing matters that require our attention such as the ongoing challenges the Muslim community and ummah continuously face. A typical example of such deception is the debate that took place a while ago around a woman assuming the role of an imam and leading men in prayer; unfortunately, a number of scholars and students started to discuss the ruling on this matter purely from a juristic point of view when it was sufficient to raise awareness to the consensus or the overwhelming agreement of scholars throughout Islamic history on this. During this hot debate, many were oblivious to the dangerous agenda behind this action and the movement to support it. It is beyond the scope of this series of articles to discuss this agenda and its methods; however we intend to point out the fallacy of certain reactions and approaches and their perilous consequences.

    The view of scholars towards music

    Numerous scholars have declared consensus [ijma’] on the prohibition of using musical instruments which suggests at the very least that the opinion which permits using musical instruments is unreliable.

    The list includes scholars such as al-Tabari (d.311 A.H.), al-Nawawi (d.676 A.H.), Ibn Qudamah al-Maqdasi (d.620 A.H.), al-Qurtubi (d.671 A.H.) and Ibn Taymiyyah (d.728 A.H.). The famous companion Ibn Mas’ud held that listening to musical instruments gives birth to disbelief and hypocrisy in one’s heart. Al-Awza’i (d.157 A.H.), a very famous scholar of the second generation, narrated that the righteous Caliph Umar Ibn Abdul‘Aziz (d.101 A.H.) sent a letter to one of his governors with the words, ‘…and your presentation of musical and woodwind instruments is an innovation in Islam. I had resolved to dispatch to you someone who would shear the hair on the back of your head, such vile hair!’ Likewise, Imam Malik (d.179 A.H.), who resided in Madinah - the home of the vast majority of the Companions of the Prophet stated, ‘Only the very sinful amongst us listen to music’. Imam Malik’s opinion was in fact a Madinian opinion, which reflected their consensus: a source of authority if not legislation. Can it be reasonably argued that while so many early scholars greatly detested using musical instruments, there were those who believed it was acceptable? This cannot be the case and is precisely the reason why some scholars negate the opinion (of allowing music) being attributed to any of the early scholars. The famous Hanbali scholar Ibn Hajar al-Hanbali (d.795 A.H.) stated, ‘Whoever attributes the opinion permitting music to any of the scholars who are respected in legal issues has surely erred.’

    Music: the message of peace and love?

    In his article, Sami Yusuf stated, ‘In the midst of all this, it is upon all conscious and responsible artists who look beyond the commercial to work in refining arts and music. Apart from entertaining audiences, music is a powerful medium to communicate values and social messages. In these times where heinous crimes against humanity are being committed, we as artists – Muslims or non-Muslims, British or non-British – have a duty to use this medium to bring some sanity to this world of unrest, fear, violence, terror and war. Human life and dignity are values that should be cherished and championed by all’.

    Those who erroneously support such an idea go even further and compare their music to the poems of Hassan Ibn Thabit, the famous Companion who would use his poetic skills to defend the Prophet may Allah praise and send peace upon him, and the Islamic values which he propagated. The idea that music is a powerful medium to communicate values and social messages is merely an emotional and unscholarly view. However appealing this idea may seem, we must understand that it is far from reality. We must consider the power in Hassan’s poetry and the reasons why the Prophet not only endorsed but also encouraged him to defend Islam. The strength of Hassan’s poems lay in the denotation of his rhythmic and eloquent words; this is what makes a poem effective. There are no legal issues with regard to Muslims practising the art of poetry. One dreams of Muslim poets eloquently articulating and defending Islam and its values.

    However, the discussion here is focused on the use of musical instruments which are normally accompanied by bodily movements as mentioned by Sister Yvonne. Furthermore, music may be a weapon, but a counterproductive one, for embedded within it is a culture of permissiveness and liberalism. Many non-Muslims concede this fact and have undertaken research analysing the connection between music, behaviour and crime.

    There is no comparison between the power of comprehendible and eloquent words and insignificant sounds. This method of argument to promote idealistic concepts is akin to Christian use of flowery language and idealism in order to promote that which cannot be defended using rational arguments. Attempts by some Christians to sugar-coat theological inconsistencies failed and turned people away. One can say that the public have lost faith in the methodology of using music to propagate messages of love and peace as they have realised that it lacks practicality. Furthermore, these methods have led many people to the conclusion that they are being duped in order to keep the focus away from the root cause of problems.

    In our current climate, how can music contribute to solving the many conflicts that exist in many parts of the world? It certainly has not brought some sanity to this world of unrest, fear, violence, terror and war. How will music contribute to stopping Western troops from attacking innocent people in Iraq and Afghanistan, or stop Israelis from shedding the blood of innocent women and children in Lebanon and Palestine? Such a view is utterly erroneous and we must free ourselves of using such fanciful idealistic concepts that have no relevance to reality. Let us take an intellectual and rational approach to the problems and their solutions.

    The reality of this world is quite different from what we may hope it to be. We should be calling Muslims to arise and face the real challenges, such as taking a leading role in promoting correct principles and values, values such as freeing people from servitude of man to the servitude of Allah alone.

    Such an imperative undertaking requires maturity and seriousness to the extent that we should be willing to sacrifice our lives and wealth for the cause. I call upon all Muslims to remember that this life is a test as we are informed in the Qur’an, ‘Blessed is He in Whose Hand is the dominion, and He is Able to do all things; Who has created death and life, that He may test you which of you is best in deed. And He is the All-Mighty, the Oft-Forgiving.
    1 Allah also said, ’The life of this world is only the enjoyment of deception (i.e., a deceiving thing).2 Hence, this life is essentially a conflict between truth and falsehood and even a cursory glance at history would visibly affirm this reality. A moral system should be based on a sense of what is good and evil, what is truth and falsehood. Peace and love form only a part of the reality, and thus, our discussion should not be limited to these values in isolation of others for that would certainly end with detrimental consequences. Any system that promotes these values without having power, strength and rule of law to protect and maintain them is nothing but a hoax. This is contrary to the reality of Islam and this should reflect in our literature and discourses. It is the practicality of Islam that will be convincing to people from all spectrums.

    The debate is not limited to Music

    An essential aspect of pop culture (including music) is the resulting various evil effects which are usually overlooked in discussions. It is the norm however to analyse such effects within Islamic jurisprudence. It is sad to witness respected Muslim figures speaking about music and its permissibility and citing examples of the music played at the beginning of news programs or what is occurs and is heard unintentionally in the street. Their discussions are usually limited to these simple cases; however, their views are frequently misunderstood as a justification for contemporary music. Sami Yusuf in his response to Yvonne correctly stated that, ‘The obsessive fascination of fans towards any celebrity - be it in arts, music, politics, media, etc - to the point of hysteria and hero-worshipping is definitely unhealthy not to mention un-Islamic’.

    However, he also stated, ‘I definitely did not see girls dancing or behaving indecently in any of my concerts. To state otherwise is a gross exaggeration if not an outright fallacy’. I have personally asked numerous people about many ‘Islamic concerts’ and their comments and views resemble those of Yvonne’s. Recently, I attended a major Islamic event, at the end of which there was an ‘Islamic concert’. I remained behind for a few minutes in order to observe; I could not believe what was being done in the name of Islam! Members of the opposite sex where freely mixing, so much so that they were sitting next each other and their thighs were touching.

    Once the ‘Islamic’ music began, the audience began to clap and their bodies to shake in their chairs. I decided to leave disgusted at what I had observed and met another brother who had also entered the hall with the intention to examine the ongoing of such concerts; he was surprised that I had departed so early on though the concert had not properly began. Muslim singers mention that music plays a major role in communicating ‘values and social messages’. Based upon what happens in such concerts, can they still argue that these noble goals are achieved? Furthermore, the youth exchange singers’ photos by e-mail and text message. They hang posters of these singers’ on their bedroom walls. They act with bad manners, pushing and shoving in order to reach their hero to attain his autograph, jumping and screaming as the singers make their way to the stage. This clearly resembles idolisation of the famous which contravenes the Islamic code of conduct. Our ummah is calling out to us to produce genuine men and women who can meet the hardships it faces and provide a future with hope and optimism for the establishment of servitude to Allah and welfare of our brothers and sisters; this cannot be achieved through fads and mere dreams of betterment and through incapacitating our youth via the escapism and harmful effects of music: a matter out-rightly rejected and deemed impermissible throughout our fourteen hundred year history. In my next article, I will move onto exploring some thoughts on the discussion around Britishness and identity, by the will of Allah, may he be Glorified.
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    Music

    And verily for everything that a slave loses there is a substitute, but the one who loses Allah will never find anything to replace Him.”
    [Related by Ibn al-Qayyim in ad-Dâ' wad-Dawâ Fasl 49]



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    Re: Music

    This is something that I just can't comprehend. Not even as a Christian but just as a fellow human being. I can't comprehend the idea, for instance, that God didn't bless people like the Beethovens, the Tchaikovskys, the Rachmaninoffs, with the gift of being able to play instruments and compose music. That what they actually engaged in was evil, and not a gift from almighty God.

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    Re: Music

    Quote Originally Posted by Fedos View Post
    This is something that I just can't comprehend. Not even as a Christian but just as a fellow human being. I can't comprehend the idea, for instance, that God didn't bless people like the Beethovens, the Tchaikovskys, the Rachmaninoffs, with the gift of being able to play instruments and compose music. That what they actually engaged in was evil, and not a gift from almighty God.
    The gift of Almighty god - who is free from all imperfections - is the gift of guidence towards Himself. There is no delight sweeter then rememberance of Him, and no joy of the heart more greater then turning towards Him, and if Kings knew what Almighty god has blessed a Muslim in his heart, they would exhaust all of their wealth trying to steal it from them.

    Musical instruments are no more then a distraction from Almighty god, causing only an emotion reaction. As Allah says in the Qur'an: To Allah applies the highest similitude (16:60). Meaning, the greater lover of Almighty god will have control over his senses, while the lesser lover of Allah may temporarily lose their senses. How can actions similiar to that of fools indicate a gift from Almighty god?
    Last edited by 'Abd-al Latif; 01-18-2009 at 11:23 PM.
    Music

    And verily for everything that a slave loses there is a substitute, but the one who loses Allah will never find anything to replace Him.”
    [Related by Ibn al-Qayyim in ad-Dâ' wad-Dawâ Fasl 49]



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    Re: Music

    Quote Originally Posted by 'Abd-al Latif View Post
    The gift of Almighty god - who is free from all imperfections - is the gift of guidence towards Himself. There is no delight sweeter then rememberance of Him, and no joy of the heart more greater then turning towards Him, and if Kings knew what Almighty god has blessed a Muslim in his heart, they would exhaust all of their wealth trying to steal it from them.

    Musical instruments are no more then a distraction from Almighty god, causing only an emotion reaction. As Allah says in the Qur'an: To Allah applies the highest similitude (16:60). Meaning, the greater lover of Almighty god will have control over his senses, while the lesser lover of Allah may temporarily lose their senses. How can actions similiar to that of fools indicate a gift from Almighty god?
    Again, I just don't buy that the men that I listed were doing evil in composing things like symphonic works or piano concertos. Christians believe that God has blessed everyone from birth with some level of gift or inborn talent. It doesn't matter who you are, God has given all of us gifts (some of us multiple gifts).

    Someones gifts may be related to writing for instance, anothers gift may be that they are mathematically inclined. Someone else may be gifted in creating artwork.

    Now, that's not to say that ALL music is seen as acceptable in God's eyes, because that's just simply not the case. But I don't believe that God frowns on, say, classical music. I don't believe he cares if you listen to that kind of music. And certain Christians listen to Gospel music which helps to uplift and inspire.

    And how can music be seen as inherently evil when musical instruments exist in heaven? The Christain perspective is that God inspired man to come up with things like pianos, trumpets, violins, creations that were already existing in heaven. And isn't there a mention in Islamic theology concerning the last trumpet? So why is it ok for instruments to exist in heaven and be used but not ok for them to be used in Earth?
    Last edited by mkh4JC; 01-18-2009 at 11:39 PM.

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    'Abd-al Latif's Avatar
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    Re: Music

    Quote Originally Posted by Fedos View Post
    Again, I just don't buy that the men that I listed were doing evil in composing things like symphonic works or piano concertos. Christians believe that God has blessed everyone from birth with some level of gift or inborn talent. It doesn't matter who you are, God has given all of us gifts (some of us multiple gifts).

    Someones gifts may be related to writing for instance, anothers gift may be that they are mathematically inclined. Someone else may be gifted in creating artwork.

    Now, that's not to say that ALL music is seen as acceptable in God's eyes, because that's just simply not the case. But I don't believe that God frowns on, say, classical music. I don't believe he cares if you listen to that kind of music. And certain Christians listen to Gospel music which helps to uplift and inspire.

    And how can music be seen as inherently evil when musical instruments exist in heaven? The Christain perspective is that God inspired man to come up with things like pianos, trumpets, violins, creations that were already existing in heaven. And isn't there a mention in Islamic theology concerning the last trumpet? So why is it ok for instruments to exist in heaven and be used but not ok for them to be used in Earth?
    That's the difference between the Islamic prespective and the Christian prespective. What's permissible in heaven is not necessarly permissible in this world. For example, wine is permissible in heaven but does that make it permissible in this world?

    Let's take a look at this from another angle. The miracle of Moses was the stick that turned into a snake, the miracle of jesus was - by the permission of Almighty god - giving sight to the blind, amongst many other miracles. The miracle of Prophet Muhammad however, is one that will last through the ages because unlike any other Prophet whose miracle was visual, the miracle of Prophet Muhammad is the Qur'an, which I suppose you can say an audio miracle.

    What does this mean? It means, if for example you were the one who witnessed the miracles of Jesus son of Mary with your own eyes you will believe in it completely. But as the time goes by, will your grand children see and understand those miracle as you yourself have? They would have a very vague view of it because they haven't witnessed it themselves.

    The Qur'an however confirms everything of Jesus son of Mary, Moses and all that came before it. And Allah has promised to preserve the Qur'an so it will never be altered nor changed by the hands of man. Thus, preserving it in the original language and text of Almighty god himself. The way we remind ourselves of Almight Allah, remember Him, know Him intimately, His rightly guided servants, the after life and Paradise and Hell fire, and all else that will bring benefit to ourselves and in our lives (as well as the next) is through this book as this book runs every inch of our lives.

    So with said, the way we will remain in constant rememberance of the Most Beneficent is through the recitation of His book, and what will hinder one from this is what is mentioned in Qur'an as 'idle talk' which is talking about music. As Almighty god says;

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

    Not everything is a blessing, Almighty god has put good and evil in this world as a trial to see who is truest in faith. Read my original two posts and they will help you understand the Islamic prespectives. Or at least the second one.
    Last edited by 'Abd-al Latif; 01-19-2009 at 12:16 AM.
    Music

    And verily for everything that a slave loses there is a substitute, but the one who loses Allah will never find anything to replace Him.”
    [Related by Ibn al-Qayyim in ad-Dâ' wad-Dawâ Fasl 49]



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    Najm's Avatar
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    Re: Music

    AsSalamOAlaikum WaRehmatuAllah WaBarkatuhu

    'Abd-al Latif akhi, do you have other articles about Music? I would very much like it if you would PM the articles on music. Also anything you have relating to musoc, like the lyrics or instance, and even of durm beats et cetra is allowed

    JazakAllah Khair, An excellent thread!


    FiAmaaniAllah
    Music


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    Re: Music

    jaza kalla kahir ohh it is haram???
    Music


    سُبْحَانَ اللّهِ - SubhanAllah (Glory be to Allah)
    Whoever recites [the above] one Hundred times, a thousand good deeds are recorded for him or a thousand bad deeds are wiped away.Sahih Muslim; #4:2073.

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    Re: Music

    Last edited by 'Abd-al Latif; 03-20-2012 at 10:55 AM. Reason: Updated link
    Music

    And verily for everything that a slave loses there is a substitute, but the one who loses Allah will never find anything to replace Him.”
    [Related by Ibn al-Qayyim in ad-Dâ' wad-Dawâ Fasl 49]



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    Re: Music

    Ruling on so-called “Islamic” songs with musical instruments


    Praise be to Allaah.

    The aayaat of the Qur’aan and the Ahaadeeth of the Prophet (peace and blessings of Allaah be upon him) indicate that musical instruments are condemned, and warn us against them. The Qur’aan teaches that playing these instruments is one of the things that leads people astray and constitutes mockery of the Signs of Allaah. Allaah says (interpretation of the meaning):

    “And of mankind is he who purchases idle talk to mislead (men) from the Path of Allaah, without knowledge, and takes it (the Path of Allaah, the Verses of the Qur’aan) by way of mockery. For such there will be a humiliating torment (in the Hell-fire).” [Luqmaan 31:6]

    Most of the scholars interpreted lahw al-hadeeth (“idle talk”) as meaning singing and musical instruments, and every voice that diverts people from the truth.

    Al-Tabari (Jaami’ al-Bayaan, 15/118-119), Ibn Abi’l-Dunya (Dham al-Malaahi, 33) and Ibn al-Jawzi (Talbees Iblees, 232) all reported that concerning the aayah (interpretation of the meaning):

    “[Allaah said to Shaytaan;] ‘And istafziz [literally means befool them gradually] those whom you can with your voice, make assaults on them with your cavalry and your infantry, mutually share with them wealth and children, and make promises to them.’ But Shaytaan promises them nothing but deceit” [al-Isra’ 17:64]

    Mujaahid said, “This refers to singing and flutes.”

    Al-Tabari reported that al-Hasan al-Basri said:

    “His voice is the tambourine.”

    Ibn al-Qayyim said in Ighaathat al-Lahfaan (1/252):

    “The grammatical structure here (idaafah – genitive or possessive) is used to make something specific (idaafat al-takhsees), and in all these words in the aayah it refers back to the Shaytaan [addressed here as ‘you’ by Allaah, may He be glorified]. Everyone who speaks about anything other than obedience of Allaah or plays a reed pipe, flute, tambourine or drum, all of this is the voice of Shaytaan.”

    Al-Tirmidhi reported in his Sunan (no. 1005) from Ibn Abi Layla from ‘Ata’ from Jaabir (may Allaah be pleased with him) who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) went to to al-Nakhl with ‘Abd al-Rahmaan ibn ‘Awf, when his son Ibraaheem was dying. He took the child in his lap and his eyes filled with tears. ‘Abd al-Rahmaan said, ‘Are you weeping when you have forbidden us to weep?’ He said, 'I do not forbid weeping. What I have forbidden is two foolish and evil kinds of voices: voices at times of entertainment and play and the flutes of the Shaytaan, and voices at times of calamity and scratching the face and rending the garments and screaming.’”

    Al-Tirmidhi said: this is a hasan hadeeth. It was also reported by al-Haakim in al-Mustadrak, no. 1683, al-Bayhaqi in al-Sunan al-Kubra (4/69), al-Tayaalisi in Musnad (no. 1683) and by al-Tahhaawi in Sharh al-Ma’aani, 4/29, and it was classed as hasan by al-Albaani.

    Al-Nawawi said: “What is meant here is singing and musical instruments.” See Tuhfat al-Ahwadhi, 4/88.

    It was reported in a saheeh hadeeth from 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.

    Ibn al-Qayyim said in Ighaathat al-Lahfaan (1/256):

    The evidence for this is that ma’aazif refers to all kinds of things used for entertainment. There is no dispute among scholars of the Arabic language on this point. If they were halaal, he would not have condemned those who permitted them, or compared permitting them to permitting wine and zina.

    We may understand from the hadeeth that all kinds of musical instruments are forbidden. This is clear from the hadeeth for a number of reasons:

    The Prophet (peace and blessings of Allaah be upon him) said “… there will be people who allow…” It is clear that the things listed here, including musical instruments, are forbidden in sharee’ah, but those people will allow them.

    He compared musical instruments to things that are definitely known to be haraam, namely zina and alcohol. If instruments were not haraam, he would not have made this comparison. The evidence of this hadeeth that singing is haraam is definitive. Even if no other hadeeth or aayah spoke about musical instruments, this hadeeth would be sufficient to prove that they are haraam, especially the kind of singing that is known among people nowadays, the essence of which is obscenity and foul talk, based on all kinds of musical instruments such as guitars, drums, flutes, ouds, zithers, organs, pianos, violins and other things that make it more enticing, such as the voices of these effeminate singers and *****s.

    (See Hukm al-Ma’aazif by al-Albaani, Tas-heeh al-Ahkta’ wa’l-Awhaam al-Waaqi’ah fi Ahaadeeth al-Nabi ‘alayhi’l-salaam by Raa’id Sabri, 1/176).

    Shaykh Ibn Baaz said in Majmoo’ al-Fataawa, 3/423-424):

    “Ma’aazif refers to singing and musical instruments. The Prophet (peace and blessings of Allaah be upon him) told us that at the end of time there will come a people who will allow these things just as they will allow alcohol, zina and silk. This is one of the signs of his Prophethood, for all of this has happened. The hadeeth indicates that [musical instruments] are haraam, and condemns those who say they are halaal, just as it condemns those who say that alcohol and zina are allowed. The aayaat and ahaadeeth that warn against singing and musical instruments are many indeed. Whoever claims that Allaah has allowed singing and musical instruments is lying and is committing a great evil. We ask Allaah to keep us from obeying our desires and the Shaytaan. Even worse and more seriously sinful than that are those who say it is mustahabb. Undoubtedly this stems from ignorance about Allaah and His Religion; it is insolent blasphemy against Allaah and lying about His Laws. What is mustahabb is to beat on the daff [simple hand drum] at weddings. This is mustahabb for women only, in order to announce the wedding and to distinguish it from fornication. There is nothing wrong with women singing amongst themselves, accompanied by the daff, so long as the songs contain no words that encourage evil or distract people from their duties. It is also a condition that this should take place among women only, and there should be no mixing with men. It should also not cause any annoyance or disturbance to neighbours. What some people do, of amplifying such singing with loudspeakers is evil, because of the disturbance it causes to other Muslims, neighbours and others. It is not permissible for women, in weddings or on other occasions, to use any instrument other than the daff, such as the oud, violin, rebab (stringed instrument) and so on. This is evil, and the only concession that women are given is that they may use the daff.

    As for men, it is not permissible for them to play any kind of musical instrument, whether at weddings or on any other occasion. What Allaah has prescribed for men is training in the use of instruments of war, such as target practice or learning to ride horses and competing in that, using spears, shields, tanks, airplanes and other things such as cannons, machine guns, bombs and anything else that may help jihaad for the sake of Allaah.”

    Shaykh al-Islam said in al-Fataawa (11/569):

    “I know that in the ‘golden age’, the first and best three centuries, in the Hijaaz, in Syria, in the Yemen, in Egypt, in the Maghreb, in Iraq, in Khorasan, none of the religious and righteous people, the ascetics and those who worshipped Allaah much, would gather to listen to this whistling and clapping and drum-beating and so on. This was innovated after that at the end of the second century, and whenever the imaams saw it, they denounced it.”

    As for these anaasheed which are described as “Islamic” but are accompanied with musical instruments, giving them this name lends them some measure of legitimacy, but in fact they are singing and music, so calling them Islamic nasheeds is falsehood and deception. They cannot be a substitute for singing, as an evil thing cannot be substituted for another evil thing. We should replace something evil with something good. Listening to it on the grounds that it is Islamic and an act of worship is bid’ah, and Allaah does not allow this. We ask Allaah to keep us safe and sound.

    For more information, see:

    Talbees Iblees (237) and al-Madkhil by Ibn al-Haaj (3/109); al-Amr bi’l-Ittibaa’ wa’l-Nahy ‘an al-Ibtidaa’ by al-Suyooti (99 ff); Dham al-Malaahi by Ibn Abi’l-Dunya; al-I’laam bi-anna al-‘Azif haraam by Abu Bakr al-Jazaa’iri; Tanzeeh al-Sharee’ah ‘an al-Aghaani al-Khalee’ah wa Tahreem Aalaat al-Tarab by al-Albaani.

    Islam Q&A

    Sheikh Muhammed Salih Al-Munajjid
    http://www.islamqa.com/en/ref/5011
    Music

    And verily for everything that a slave loses there is a substitute, but the one who loses Allah will never find anything to replace Him.”
    [Related by Ibn al-Qayyim in ad-Dâ' wad-Dawâ Fasl 49]



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    Re: Music

    I asked a cheikh about it and he said that there is no harm in listening to music.
    Personally I think it is ok to listen to music...it does not make me a bad person!!!!!!! And it's not gonna make me do evil things! It is only haram if it is asscociated with drinking, partying...etc


    Sister, I think you should read this short ta'reef of the meaning of Muhammad RasoolAllaah:

    اي, لا متبوع بحق الا رسول الله (صلى الله عليه وعلى آله وسلم), وغير رسول الله (صلى الله عليه وعلى آله وسلم) إن اتبع فيما لا دليل عليه فقد اتبع بباطل

    That is to say, there is no one worthy of being followed, except the Messenger (salAllaahu 'alayhi wa 'ala aalihi wa sallam). And if anyone other than the Messenger (salAllaahu 'alayhi wa 'ala aalihi wa sallam) is followed in that which there is no evidence, then he is being followed in falsehood.

    From 'Qawlul mufeed fee addilati at-tawheed', by shaykh Muhammad ibn 'Abdul-Wahhaab al-Wasaabee al-Yamanee.

    Now, from that we understand that we should not follow the saying of any shaykh, when there is no evidence for it, especially when it comes against clear ahaadeeth and interpretations of ayaat from the sahaaba. If we do, we follow them in falsehood.

    Secondly, The great Imaam, Sufyaan ath-thawree said:

    إنما الدين بالآثار وليس بالرأي

    Verily the religion is in the narrations, not in the intellect.

    al-Baghdaadee recorded it in Sharaf As-haabul Hadeeth

    There is also the saying of 'Alee (radhiyAllaahu 'anhu):

    لو كان الدين بالرأي لكان مسح الخف من أسفله أولى بالمسح من أعلاه

    "If the religion was based on the intellect, then the bottom of the leather sock would be more deserving to be wiped than the top."

    Reported by Aboo Daawood (162), this narration was declared authentic by shaykh al-Albaanee in al-Irwaa (103).

    From this we know that the religion is not based on intellect, or ones thoughts or feelings, rather it is based upon that which has authentically been reported. Theefore, what we think or feel is not relevant. Rather our thoughts and feelings should be in line with the Qur'aan and authentic sunnah. Truly, this is tawfeeq (success), that our iraadah is that which Allaah is pleased with.

    And Allaah Knows best.
    | Likes Insaanah liked this post

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    'Abd-al Latif's Avatar
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    Re: Music

    Some people may also refer to this hadith as a proof to say Music is permissible:




    Narrated Aisha:Allah's Apostle (p.b.u.h) came to my house while two girls were singing beside me the songs of Buath (a story about the war between the two tribes of the Ansar, the Khazraj and the Aus, before Islam). The Prophet (p.b.u.h) lay down and turned his face to the other side. Then Abu Bakr came and spoke to me harshly saying, "Musical instruments of Satan near the Prophet (p.b.u.h) ?" Allah's Apostle (p.b.u.h) turned his face towards him and said, "Leave them." When Abu Bakr became inattentive, I signalled to those girls to go out and they left. It was the day of 'Id, and the Black people were playing with shields and spears; so either I requested the Prophet (p.b.u.h) or he asked me whether I would like to see the display. I replied in the affirmative. Then the Prophet (p.b.u.h) made me stand behind him and my cheek was touching his cheek and he was saying, "Carry on! O Bani Arfida," till I got tired. The Prophet (p.b.u.h) asked me, "Are you satisfied (Is that sufficient for you)?" I replied in the affirmative and he told me to leave.



    [Narrated in Bukhari Volume 2, Book 15, Number 70: ]
    To reply to this:



    Firstly: In the narration found in Bukhari it states that when Abu Bakr entered the house he said: Is this the Mizmaarah (voice/instrument)of shaytan next to the Prophet?! to which the Prophet made his reply.

    The fact that the Prophet did not rebuke Abu Bakr for understanding (i.e. that music is from shaytan = thus haram) that what he saw was prohibited indicates that the general ruling of music is that it is Haram.

    However, the Prophet made an exception in this case.

    Secondly: After determining that the original ruling on music is that it is prohibited, we have to determine the exception and whether we can extend the exception to other scenarios.

    The Prophet said in response to Abu Bakr that it is a time of eid, hence he should leave them singing. And in another narration he said: da'huma fa-innaha ayyaamu 'eed.

    Here the Prophet used the word 'inna' which is loosely translated as 'verily'. This term according to the scholars of Usul is used to dertermine the 'illah or the legal reasoning behind a ruling. Thus the ruling will revolve around this legal reasoning. The statement that always comes after the term inna usually, if not always, explicitly states the legal reasoning. Therefore the legal reasoning in this narration that permits the singing/duff is the fact that it was 'eid: 'fa innaha ayyaamu 'eed.

    Therefore, according to the principles in usul, this legal reasoning is qaasirah i.e. restricted. This is because the Prophet specifically mentioned the day of eid and no other. Hence, one could ask, is it allowed to make qiyaas (anology) to extend this exception to others days/events as some have?

    The answer is no. This is because in order to do such a thing the legal resoning cannot be qaasirah i.e. restricted rather it has to be muta'addiyah (unrestricted). This is a principle that scholars of Usul are united upon. (NOTE: There are other circumstances that the Prophet also specifically allowed the use of duffs. e.g. weddings, war etc)

    Thirdly, It could be said that the legal reasoning ('illah) for allowing the singing/duff in this case is due to the fact that it was a happy occasion. Therefore, one could say we can make this exception in all other happy occasions. However this is incorrect according to the principles of Usul due to the following:

    Again, in oder to make analogy the legal reasoning has to mundabitah (clearly and well defined) as apposed to being Mudtaribah (i.e. that which varies according to different people/times and circumstances ). And hapiness is not Mundabitah rather than Mudbaribah.

    The scholars of Usul have also likewised stated that in order to use qiyaas the legal reasoning must be mundabitah.

    Fourthly: There is a difference between a duff and other musical instruments. There are explicit texts that forbid the use of wind and string instruments. Thus duffs have different rulings to other instruments. They are not one and the same thing.

    Fithly: Can one say that duffs was used to bring people closer to the deen from the time of the Prophet?

    I challenge that view since all the circumstances that report the usage of the duff at the time of the Prophet indicate that they were used not on religious grounds, but rather on ocassions of hapiness.

    In fact in another varying narration to the mentioned above, it mentioned that the Prophet was covering his face when the singing was going on indicating that he was not so fond of it, rather he ony allowed it because Aaishah wanted to listen to it.

    If it was a means to bring one close to Allah, the Prophet would have used it himself on many occasions, but this was never the case.

    Sixthly: To innovate new ways of bringing one 'closer' to Allah is in fact an indirect criticism of the shariah since one is claiming by that the Prophet didnt show us all the ways of worship and thus the shariah is incomplete.

    Seven: Mystical music might apparently seem to bring one closer to Allah, but that doesnt justify it. Ends do not justify means in all matters especially matters of worship. Take the classic example of the three men who wanted to become close to Allah by fasting all day, not comming to women and praying all night. Their intentions were sincere, but their actions did not conform to the shariah hence the Prophet rebuked them for that. (read the quote below this paragraph). Whoever, says otherwise has opened the door for great corruption since anyone would be able to justify any action they do just by saying: "i have a good intention".


    Fudayl ibn Iyaad said: "Verily, if an action was done sincerely for the sake of Allah but was not correct, it will not be accepted by Allah. And if the action was correct but not done sincerely it will not be accepted until the act is sincere and correct.

    For it to be sincere, it has to be done for the sake of Allah, and in order for it to be correct, it has to agree to the sunnah."


    And Allah knows best!
    Last edited by 'Abd-al Latif; 01-19-2009 at 03:33 PM.
    Music

    And verily for everything that a slave loses there is a substitute, but the one who loses Allah will never find anything to replace Him.”
    [Related by Ibn al-Qayyim in ad-Dâ' wad-Dawâ Fasl 49]



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    Re: Music

    Quote Originally Posted by 'Abd-al Latif View Post
    That's the difference between the Islamic prespective and the Christian prespective. What's permissible in heaven is not necessarly permissible in this world. For example, wine is permissible in heaven but does that make it permissible in this world?

    Let's take a look at this from another angle. The miracle of Moses was the stick that turned into a snake, the miracle of jesus was - by the permission of Almighty god - giving sight to the blind, amongst many other miracles. The miracle of Prophet Muhammad however, is one that will last through the ages because unlike any other Prophet whose miracle was visual, the miracle of Prophet Muhammad is the Qur'an, which I suppose you can say an audio miracle.

    What does this mean? It means, if for example you were the one who witnessed the miracles of Jesus son of Mary with your own eyes you will believe in it completely. But as the time goes by, will your grand children see and understand those miracle as you yourself have? They would have a very vague view of it because they haven't witnessed it themselves.

    The Qur'an however confirms everything of Jesus son of Mary, Moses and all that came before it. And Allah has promised to preserve the Qur'an so it will never be altered nor changed by the hands of man. Thus, preserving it in the original language and text of Almighty god himself. The way we remind ourselves of Almight Allah, remember Him, know Him intimately, His rightly guided servants, the after life and Paradise and Hell fire, and all else that will bring benefit to ourselves and in our lives (as well as the next) is through this book as this book runs every inch of our lives.

    So with said, the way we will remain in constant rememberance of the Most Beneficent is through the recitation of His book, and what will hinder one from this is what is mentioned in Qur'an as 'idle talk' which is talking about music. As Almighty god says;

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

    Not everything is a blessing, Almighty god has put good and evil in this world as a trial to see who is truest in faith. Read my original two posts and they will help you understand the Islamic prespectives. Or at least the second one.
    Well, this is somewhat similar to the Christian belief. We are often taught to meditate on the scriptures day and night, so that we can begin to fall in love with the Lord. But again, I just don't buy that God would consider listening to certain kinds of music (not rap, rock n' roll, heavy metal for instance) as a sin. Or that playing musical instruments are seen as evil. In fact some people are born with the ministry of music (this is speaking from a Christian perspective). David for instance played an instrument.

    How also--for instance--did man get the inspiration to come up with these instruments if not from almighty God? If instruments like pianos, violins, trumpets etc, if they exist in heaven, then how did man discover the inspiration to create them, if God didn't give it to them.

    And I have read I believe the majority of the first post and I read the conclusion as well. I guess I'll read the second one.

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    Re: Music

    Quote Originally Posted by Fedos View Post
    Well, this is somewhat similar to the Christian belief. We are often taught to meditate on the scriptures day and night, so that we can begin to fall in love with the Lord. But again, I just don't buy that God would consider listening to certain kinds of music (not rap, rock n' roll, heavy metal for instance) as a sin. Or that playing musical instruments are seen as evil. In fact some people are born with the ministry of music (this is speaking from a Christian perspective). David for instance played an instrument.
    David played the Harp according to the bible, not the Qur'an.

    And I have read I believe the majority of the first post and I read the conclusion as well. I guess I'll read the second one.
    Yes, please do.
    Music

    And verily for everything that a slave loses there is a substitute, but the one who loses Allah will never find anything to replace Him.”
    [Related by Ibn al-Qayyim in ad-Dâ' wad-Dawâ Fasl 49]



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  19. #15
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    Re: Music

    Did Dawood (David - peace be upon him) play a flute?

    Praise be to Allaah.

    We have previously stated the ruling that it is haraam to listen to music. The evidence for that is quoted in the answer to question no. 5000. We have also explained that it is invalid to draw an analogy between music and the sound of birdsong or running water, in the answer to question no. 96219.

    The view that Dawood (peace be upon him) used to seek forgiveness by playing the flute is a view for which there is no basis, rather what is meant by the words of the Prophet (peace and blessings of Allaah be upon him) to Abu Moosa al-Ash’ari , “You have been given a beautiful voice (mizmaar, lit. flute) like the beautiful voices of the family of Dawood” (narrated by al-Bukhaari (5048) and Muslim (793) is that he had a beautiful voice, and the beauty of his voice was likened to the sound of the flute.

    Al-Nawawi (may Allaah have mercy on him) said in Sharh Muslim: The words of the Prophet (peace and blessings of Allaah be upon him) concerning Abu Moosa al-Ash’ari – “he has been given a beautiful voice (mizmaar) like the beautiful voices of the family of Dawood” – The scholars said: What is meant by mizmaar (lit. flute) here is a beautiful voice.

    The original meaning of the word zamr is singing, and phrase “the family of Dawood” refers to Dawood himself. The phrase “the family of So and so” may apply to the person himself. Dawood (peace and blessings of Allaah be upon him) had a very beautiful voice. End quote.

    Al-‘Iraaqi said in Tarh al-Tathreeb (3/104): What it meant by mizmaar here is a beautiful voice. The original meaning is the instrument that is blown into (wind instrument). The beauty and sweetness of his voice is likened to the sound of the flute. … He had an extremely beautiful voice in recitation. End quote.

    Al-Haafiz Ibn Hajar said in Fath al-Baari: What is meant by mizmaar is a beautiful voice. The basic meaning is the instrument and the word is used of the voice as a simile. End quote.

    This is like when Abu Bakr (may Allaah be pleased with him) described singing as the flutes or musical instruments of the Shaytaan, as al-Bukhaari (3931) and Muslim (892) narrated from ‘Aa’ishah that Abu Bakr entered upon her when the Prophet (peace and blessings of Allaah be upon him) was with her on the day of (Eid) al-Fitr or Adha, and there were two young girls singing lines of poetry that were said by the Ansaar on the day of Bu’aath. Abu Bakr said: Flutes of the Shaytaan! The Prophet (peace and blessings of Allaah be upon him) said: “Let them be, O Abu Bakr, for every people has its Eid and our Eid is this day.

    The two young girls did not have a flute or musical instrument with them, but he (may Allaah be pleased with him) called singing the flute of the shaytaan, likening it to that because he found it displeasing.

    And Allaah knows best.

    Islam Q&A
    Music

    And verily for everything that a slave loses there is a substitute, but the one who loses Allah will never find anything to replace Him.”
    [Related by Ibn al-Qayyim in ad-Dâ' wad-Dawâ Fasl 49]



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    Re: Music

    Is music permissible by analogy with birdsong?


    Question:
    What is your opinion of those who say that music is permissible, such as saying if we bring a voice recorder and record the voices of birds, then we mix them or do not mix them, but we can still hear the voices of birds in the voice recorder!!.


    Answer:
    Praise be to Allaah.

    The prohibition on listening to music is based on evidence from the Qur’aan, Sunnah and scholarly consensus. What is meant by music is the sound of musical instruments, such as the ‘oud (a stringed instrument), mizmaar (a kind of flute), tabl (drums) etc, except for the daff (a type of hand drum).

    The hadeeth expressly forbids musical instruments, flutes and drums.

    It was narrated from Abu Maalik al-Ash’ari (may Allaah be pleased with him) that he heard the Prophet (peace and blessings of Allaah be upon him) say: “In my ummah there will be people who allow silk, zina, wine and musical instruments.”

    Narrated by al-Bukhaari in a mu’allaq report (5590); classed as mawsool by al-Tabaraani and al-Bayhaqi; see al-Silsilat al-Saheehah by al-Albaani (91).

    It was narrated that Anas ibn Maalik (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Two sounds are cursed in this world and in the Hereafter: flutes at times of joy and wailing at times of calamity.” Al-Mundhiri said: It was narrated by al-Bazzaar and its narrators are thiqaat (trustworthy); it was classed as hasan by al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb (3527).

    Abu Dawood (3685) narrated from ‘Abd-Allaah ibn ‘Amr (may Allaah be pleased with him) that the Prophet of Allaah (peace and blessings of Allaah be upon him) forbade alcohol, gambling and drums. Classed as saheeh by al-Albaani in Saheeh Abi Dawood.

    As for listening to birdsong, it is permissible, and does not come under the same heading as musical instruments, whether it is listened to directly or on a voice recorder.

    The same applies to those who cite the sound of flowing water etc as evidence.

    It may be said that what is halaal is that which was permitted by Allaah and His Messenger and what is haraam is that which was forbidden by Allaah and His Messenger. That concerning which sharee’ah is silent is permissible. What is haraam is listening to musical instruments, and flutes and drums are mentioned in particular. It is not haraam to listen to birdsong. What does the one have to do with the other?

    What the Muslim must do is accept what Allaah and His Messenger say, and not to try to twist their words. Allaah says (interpretation of the meaning):

    “It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allaah and His Messenger, he has indeed strayed into a plain error”


    [al-Ahzaab 33:36]

    See also question no. 5000 for more information.

    And Allaah knows best.

    Islam Q&A
    Music

    And verily for everything that a slave loses there is a substitute, but the one who loses Allah will never find anything to replace Him.”
    [Related by Ibn al-Qayyim in ad-Dâ' wad-Dawâ Fasl 49]



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    Re: Music

    He loves Islam but he cannot give up classical music!

    Q.I am a person who believes in the existence of Allaah; no matter how far I stray from Allaah, I turn back to Him with humbleness. But I listen to classical music and I think that it is the best thing in my life. It does not provoke desire, rather it helps me to review myself and my mistakes. I feel that Islam is a backward religion when I hear those who say that all kinds of music are haraam.
    What is your opinion of a person who prays, fasts and calls non-Muslims to Islam, but he listens to clean music that is free of immoral content, or even of human voices?.

    A.Praise be to Allaah.

    Firstly:

    We were very happy to read your introduction and what you say about your belief in Allaah, may He be exalted, and that no matter how far you stray you come back to Him with humbleness. This is a characteristic that befits the wise who humble themselves before the greatness of their Lord, may He be blessed and exalted, who are certain of their weakness and the greatness of their need for Allaah to help them and guide them.

    Secondly:

    We were saddened by some of the phrases in your question, which we would not like to hear from such a wise believer, but when we thought about how many people there are who block the path of goodness, and how many there are who lead people astray and propagate corruption, we felt that such things are to be expected, but we are sure that they will soon cease.

    One of the things in your letter that saddened us was the fact that you listen to music, and say that it is the best thing in your life, and that it helps you to review yourself and your mistakes, and that you accuse Islam of backwardness when you hear that music is haraam.

    If you had thought hard about these phrases and sentences before writing them, your hand would never have written them and your lips would never had uttered them. But you have written them and sent them so we must pause and examine them, because of the duty of offering sincere advice that Allaah has enjoined upon us, and so as not to conceal knowledge that Islam has forbidden us to conceal.


    1 – With regard to music:

    It is forbidden and is not permissible to play musical instruments or listen to songs and tunes. The majority of scholars say that it is haraam, including the four imams of fiqh: Abu Haneefah, Maalik, al-Shaafa’i and Ahmad (may Allaah have mercy on them all).

    The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Among my ummah there will be people who will regard as permissible adultery, silk, alcohol and musical instruments.” Narrated by al-Bukhaari (5590). See also: al-Silsilah al-Saheehah by al-Albaani (91).

    Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:

    This hadeeth indicates that musical instruments are haraam; this includes all types of instruments.

    Majmoo’ al-Fataawa (11/535).

    And he said:

    It is well known that during the best three generations of which the Prophet (peace and blessings of Allaah be upon him) said: “The best of generations are my generation among whom I was sent, and the one that follows them, and the one that follows them”, neither in the Hijaz nor in Syria nor in Yemen nor in Iraq nor in Egypt nor in Khorasan was there anyone among the people of goodness and religious commitment who would gather with others to listen to this innovated type of singing for the purpose of purifying the hearts. Hence it was regarded as makrooh by the imams such as Imam Ahmad and others, and al-Shaafa’i regarded it as one of the innovations of the zindeeqs (heretics) when he said: In Baghdad I left behind something that was innovated by the zindeeqs who called it taghbeer (a type of singing) and diverted the people from the Qur’aan thereby.

    Majmoo’ al-Fataawa (10/77).

    See also the answer to question no. 5000 and 5011.

    Ibn al-Qayyim said: If the zamr (a kind of pipe or flute),which is the least evil of musical instruments, is haraam, then what about those which are worse such as the ‘oud (a stringed instrument), tambour (drum) and yaraa’ (a reed instrument)? No one who has had the slightest whiff of knowledge should hesitate to regard them as haraam, and the least that can be said is that they are the symbol of corrupt evildoers and wine drinkers.

    Ighaathat al-Lahfaan (1/228).

    2 – With regard to your saying that it is the best thing in your life, this is something astounding. What about the Qur’aan? What about the hadeeths of the Prophet (peace and blessings of Allaah be upon him)? How can you prefer the words of man to the words of Allaah, may He be exalted? How can you think that musical instruments are better for your heart and soul and mind than the words of Allaah, may He be exalted, and the words of the Prophet (peace and blessings of Allaah be upon him)?

    Remember – may Allaah guide you and enlighten you – that the Qur’aan of the Most Merciful and the “recitation” of the Shaytaan – namely songs – cannot be joined together in the heart of the believer. You would not say that music and songs are the best thing in your life unless you have been deprived of the Qur’aan of the Most Merciful. Remember that the Shaytaan cannot make songs and music attractive to you in your heart and in your life until after he has turned you away from the Book of Allaah, may He be exalted. So you have to hasten to set your heart aright and turn back from what you are doing, so that you can strengthen your heart by obeying the Most Merciful and His words, and humbling yourself before His rulings.

    Ibn al-Qayyim (may Allaah have mercy on him) said:

    What is meant is that forbidden songs are the “recitation” of the Shaytaan, because when the enemy of Allaah wanted to bring together these wrongdoers, he resorted to making music and musical instruments attractive to them, and if it comes from a beautiful woman or a handsome boy, that is more likely to make his “recitation” attractive to them, and to replace the joy of the Glorious Qur’aan with the joy of listening to music.

    Ighaathat al-Lahfaan (1/254)

    3 – With regard to your saying that music helps you to review yourself and your mistakes, this is also very strange. What about reviewing yourself when you wrote these words? Did you review yourself when you said “it is the best thing in my life”? or that “Islam is backward if it forbids it”?

    Did you review yourself and your mistakes with music and then offer prayers on time, or observe voluntary fasts, or pray at night when people are sleeping, or uphold family ties, or spend your money for the sake of Allaah, or seek Islamic knowledge? We are certain that music did not help you with these things and that whatever you did of them, music was not the cause behind them.

    Remember that thinking of death, the grave, the meeting with Allaah and what Allaah has prepared for the sinners is what makes the Muslim review himself time after time, and improve his life for the better, and erase his sins and mistakes from his life. You should be certain that if what you say had any shred of truth, you would see the musicians and those who listen to music among the best and most moral of people, but is that in fact the case?

    4 – As for your accusing Islam of being backward when you hear of the prohibition on music, this is the most serious thing that you have said. You have read what your Prophet Muhammad (peace and blessings of Allaah be upon him) said, and you know what all the scholars, including the four imams, have said. So all you have to do is be obedient to your Lord, may He be exalted, and respond to the command of your Prophet (peace and blessings of Allaah be upon him), following the way of goodness, knowledge and obedience that was followed by the Sahaabah, Tabi’een and those who came after them. How can you compare between the ruling of Allaah and your own reasoning? How can you spurn the way that was followed by the best of mankind and follow a different way that none of the righteous ever followed?

    Remember that the religion of Allaah does not follow the whims and desires of anyone. Allaah is the One Who has created the universe and mankind, and He knows what is best for them in this life and in the Hereafter, so He issues commands and prohibitions for what is best for them in both realms.

    Thirdly:

    We are happy to learn that you are one of those who call people to this religion, and that you are among those who pray and fast, but we wish you well and whatever advice we give is that which is best for you. Carry on with your worship and calling people to Islam, but beware of sin and beware of this music and the immoral words that may accompany it. Songs generate hypocrisy in the heart and make it sick; they do not guide to any good or forbid any evil, on the contrary these songs promote love and haraam meetings, and even if these instruments are not accompanied by words, they still make the heart sick and do it no good.

    Allaah has given you something better than this, namely His Book, in which He speaks. So read it and listen to it being read by readers whom Allaah has blessed with beautiful voices, and you will see a great difference in your heart and your life after that. Allaah has guided many people who were kuffaar after they listened to the verses of the Qur’aan, and you are more deserving of being guided in this manner than others.

    You can also listen to permissible nasheeds, which are filled with good words, wisdom and exhortation, and you can enjoy listening to sounds that Allaah has created, such as the sounds of birds and waves, for they are what still the heart, not the sounds of musical instruments that Islam has forbidden us to use.

    Ibn al-Qayyim (may Allaah have mercy on him) discussed singing in detail in his book Ighaathat al-Lahfaan min Masaa’id al-Shaytaan; try to get a copy and read it, for you will find much useful material in it, in sha Allaah.

    Finally:

    The best advice we can give you is to fear Allaah, may He be exalted, and to seek knowledge from sound sources. Read Qur’aan a great deal and listen to it being read by those who read it well. Turn to Allaah with du’aa’, asking Him to set your affairs straight.

    We ask Allaah to guide you to all that is good.

    And Allaah is the Source of strength.

    Islam Q&A

    http://www.islamqa.com/en/ref/50687
    Music

    And verily for everything that a slave loses there is a substitute, but the one who loses Allah will never find anything to replace Him.”
    [Related by Ibn al-Qayyim in ad-Dâ' wad-Dawâ Fasl 49]



  22. #18
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    Re: Music

    Statement from the Standing Committee for Academic Research and Issuing Fatwas concerning the prohibition of singing and music

    Q.I read an article by some writer which said that singing and music are permissible, and refuted those who say that these things are haraam. He encouraged the broadcasting of recordings by dead singers as a means to preserve their memory and the art that they produced during their lives and lest the living be deprived of listening to that art and seeing it. He said: There is no text in the Holy Qur’aan which forbids singing and music, and in the Messenger of Allaah (peace and blessings of Allaah be upon him) we have a good example, and he used to listen to singing and music, and enjoined them at Eid and on occasions such as marriage and other joyous occasions. Then he said: And there are da’eef (weak) ahaadeeth which some quote as evidence that singing and music are forbidden, but it is not right to attribute them to the Prophet (peace and blessings of Allaah be upon him) in order to support an opinion or prevent something that some people do not agree with. Then he quoted the opinions of some of the scholars who say that singing is allowed.

    A.Praise be to Allaah.

    The Standing Committee for Academic Research and Issuing Fatwas issued a statement refuting this article, the text of which is as follows:

    The scholars of the Standing Committee said:

    In refutation of these specious arguments the Committee has stated the following:

    Firstly: it is not permissible for anyone to discuss matters of sharee’ah except scholars of sharee’ah who are specialized and qualified to research and examine issues. The writer of this article is not a seeker of shar’i knowledge (taalib ‘ilm) so it is not permissible for him to discuss something in which he is not specialized. Hence he has made many mistakes and said many ignorant things, and spoken about Allaah and His Messenger (peace and blessings of Allaah be upon him) without knowledge. This is a sinful matter and is misguiding his readers. By the same token it is not permissible for the media – newspapers, magazines, etc – to give space to those who are not scholars of sharee’ah to discuss shar’i rulings and write about things that are not their specialty, so that the Muslims may be protected from their ideas and beliefs.

    Secondly: Nothing can benefit the deceased after his death except that which is indicated by the shar’i evidence, such as the report in which the Messenger (peace and blessings of Allaah be upon him) said: “When a man dies, his (good) deeds come to an end except three: ongoing charity, beneficial knowledge and a righteous son who will pray for him.” Narrated by Muslim, 1631. As for the sins that a person committed during his lifetime, and died without having repented from them – including singing – he will be punished for them unless Allaah forgives him for them by His Grace and kindness. So it is not permissible to resurrect them and revive them after he has died, lest that sin be added to the sins that he committed during his lifetime, because the harm of that extends to others, as the Prophet (peace and blessings of Allaah be upon him) said: “Whoever introduces a bad practice into Islam, the burden of that sin will be upon him, as will the sin of those who do it after him, without that detracting from their burden in the slightest.” Narrated by Muslim, 1017.

    Thirdly: With regard to his comment that “There is no text in the Holy Qur’aan which forbids singing and music,” this reflects his ignorance of the Qur’aan. Allaah says (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 without knowledge, and takes it (the path of Allaah, or the Verses of the Qur’aan) by way of mockery. For such there will be a humiliating torment (in the Hell‑fire)” [Luqmaan 31:6]

    The majority of mufassireen say that what is meant by Lahwa al-hadeeth (“idle talks”) in this verse is singing. Another group says that it is every sound of entertainment, which includes flutes, stringed instruments and so on. All of these mislead men from the path of Allaah and cause misguidance. It is proven that Ibn Mas’ood (may Allaah be pleased with him), the great Sahaabi who was one of the scholars of the Sahaabah (may Allaah be pleased with them) said, commenting on this verse: “By Allaah, this refers to singing.” And he said: “It causes hypocrisy to grow in the heart as water causes herbs to grow.”

    And there are many ahaadeeth which point to the prohibition of singing and musical instruments and indicate that they are a means which leads to great evil and bad consequences. The great scholar Ibn al-Qayyim (may Allaah be pleased with him) discussed the rulings on singing and musical instruments in great detail in his book Ighaathat al-Lahfaan.

    Fourthly: This writer tells lies about the Prophet (peace and blessings of Allaah be upon him) by saying that he used to listen to songs and music and enjoined them at Eid and on occasions such as marriage and other joyous occasions. It is proven that he (peace and blessings of Allaah be upon him) granted a dispensation to women only, when there are no men present, allowing them to beat the daff and sing nasheeds which are free of any mention of love or the music and instruments, which includes the permissive songs that exist nowadays. Rather he allowed nasheeds that are free of such offensive characteristics and he allowed beating the daff only, not other kinds of drums or musical instruments, to proclaim marriage. It is narrated in saheeh ahaadeeth, as in Saheeh al-Bukhaari, that the Prophet (peace and blessings of Allaah be upon him) forbade musical instruments of all types and issued stern warnings against them. It is narrated in Saheeh al-Bukhaari and other books of hadeeth that the Prophet (peace and blessings of Allaah be upon him) said: “There will be among my ummah people who will regard as permissible zina (adultery), silk, alcohol and ma’aazif (musical instruments). Some people will camp at the top of a mountain with their shepherd looking after their sheep, and a poor man will come and ask for something, and they will say, ‘Come back to us tomorrow.’ But Allaah will destroy them and level the mountain, and will turn others into monkeys and pigs until the Day of Resurrection.”

    The word ma’aazif (translated above as musical instruments) refers to singing and all kinds of instruments. The Messenger of Allaah (peace and blessings of Allaah be upon him) condemned those who regard as permissible zina (adultery), the wearing of silk for men and the drinking of alcohol, and who listen to singing and musical instruments. He mentioned that alongside zina, alcohol and the wearing of silk by men, which indicates that singing and musical instruments are emphatically forbidden.

    Fifthly: With regard to this writer’s comment that there are da’eef (weak) ahaadeeth which some quote as evidence that singing and music are forbidden, but it is not right to attribute them to the Prophet (peace and blessings of Allaah be upon him) in order to support an opinion or prevent something that some people do not agree with, this reflects his ignorance of the Sunnah, for the evidence that singing is forbidden is to be found partly in the Qur’aan and partly in Saheeh al-Bukhaari, as stated above, and partly in other books of Sunnah, which the earlier scholars used as evidence that singing and music are forbidden.

    Sixthly: The opinion of some scholars who allow singing is an opinion that is refuted by the evidence which forbids that. The point here is that we should follow what the evidence says and not that which goes against it. We may take or leave the words of anyone except the Messenger of Allaah (peace and blessings of Allaah be upon him).

    This writer must repent to Allaah from what he has written, and he should nor speak about Allaah and His Messenger without knowledge, for speaking about Allaah without knowledge is mentioned alongside shirk in the Book of Allaah.

    May Allaah help us all to learn the truth and follow it.

    May Allaah send blessings and peace upon our Prophet Muhammad and upon his family and companions.

    Islam Q&A

    http://www.islamqa.com/en/ref/43736
    Music

    And verily for everything that a slave loses there is a substitute, but the one who loses Allah will never find anything to replace Him.”
    [Related by Ibn al-Qayyim in ad-Dâ' wad-Dawâ Fasl 49]



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    Re: Music

    Ibn Qayyim Al-Jawzîyah – may Allah have mercy on him – said:

    ...for no one regularly sings or listens to song except that his heart falls into nifâq (Hypocrisy) without him realizing. If such a person understood the reality of nifâq and its end he would see it in his own heart. Never do the love of song and the love of Qur`ân come together in a person’s heart except that one expels the other. I and others have witnessed how heavy the Qur`ân feels to singers and song-listeners; how they coil when it is recited and how they get angry with a reciter when he recites too long for them (in prayer etc); and how their hearts do not benefit from what he recites: they are not moved to do anything by it. But when the Qur`ân of Shaytân comes, lâ ilâha illallâh! How they lower their voices and settle down! How their hearts feel at peace and how the crying and emotions start, how moved they are inwardly and outwardly and spend on clothing and perfume and staying up hoping for a long night ahead. If this is not nifâq then it is certainly the way to it and its foundation.

    Madârij Al-Sâlikîn, Vol.1 p487
    Music

    And verily for everything that a slave loses there is a substitute, but the one who loses Allah will never find anything to replace Him.”
    [Related by Ibn al-Qayyim in ad-Dâ' wad-Dawâ Fasl 49]



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    Re: Music

    Muhammad Al Arifi - Muslim Who Listen To Music




    Last edited by 'Abd-al Latif; 01-01-2014 at 10:52 PM. Reason: Updated link
    Music

    And verily for everything that a slave loses there is a substitute, but the one who loses Allah will never find anything to replace Him.”
    [Related by Ibn al-Qayyim in ad-Dâ' wad-Dawâ Fasl 49]




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