truthseeker63's Corner [Clarification about Islam]

Re: Does the Quran or the Hadith say Music leads to fornication drinking drugs and ot

Does the Quran Sunnah or the Hadith or any other Islamic text say Music leads to fornication drinking drugs and other things that are haram in Islam ?

I'm not sure. The majority of scholars consider music to be forbidden. Some scholars disagree.

All Muslims should not listen to music that promotes nationalism, fornication, dating, drinking, drugs and activities that are considered to be haraam.

I ask because I want to revert or convert to Islam but Im trying to give up music I think I could replace listening to music with listening to the Quran in Arabic because listening to the Quran is music to my ears also I think I would be turned off by music if I knew that it leads to sin I know people can make a song and sing and play music about any subject they want fornication drinking drugs and other things that are haram. I know music is addictive and like a drug I have been praying for help to help me stop listening to music I know music is a waste of time.

Don't be too hard on yourself. I would take it step by step.
 
Re: Does the Quran or the Hadith say Music leads to fornication drinking drugs and ot

When I listen to my music I certainly don't want to fornicate, do drugs, or drink.

Nationalism is haraam? Then why, pray tell, does Iran and Saudi Arabia have national anthems when they are under Sharia law?
 
Re: Does the Quran or the Hadith say Music leads to fornication drinking drugs and ot

Nationalism is haraam? Then why, pray tell, does Iran and Saudi Arabia have national anthems when they are under Sharia law?

Both countries have not adopted the complete Sharia. I'm not sure why Iran and Saudi Arabia have national anthems. You are asking the wrong person...
 
Re: Does the Quran or the Hadith say Music leads to fornication drinking drugs and ot

Some of the early Muslims would say; Music is the voice of Shaytan.


And also, they would say; A heart cannot have the Qur'an and Music in it at the same time. (i.e. either you are addicted to Music, or addicted to Qur'an at any one time.)


truthseeker, i strongly recommend you become Muslim earlier. Since it is only shaytan who wants you to delay your Islam. If you were to die without saying the shahadah [declaration of faith], you would die as a disbeliever.

Remember, becoming Muslim and struggling to avoid evil will bring about reward. Doing this without Islam is not rewardable since you have not testified to your submission to your Creator.
 
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Re: Does the Quran or the Hadith say Music leads to fornication drinking drugs and ot

When I listen to my music I certainly don't want to fornicate, do drugs, or drink.

Nationalism is haraam? Then why, pray tell, does Iran and Saudi Arabia have national anthems when they are under Sharia law?

Peace,

Lol do you think that a country that has "Sharia" law it's actually Shariah Law? Most of these "Shariah" law countries hold some self benefits to their Leaders anyways.
 
Re: Does the Quran or the Hadith say Music leads to fornication drinking drugs and ot

I found my answer in the Hadith Music is of Satan or the Devil and is a sin like fornication drinking and drugs.

http://www.searchtruth.com/searchHad...earch_word=all

And what was the answer that you found? Three of the Hadith that you posted seem to end with the Prophet (pbuh) allowing the playing of those instruments, unless I'm reading them incorrectly. (Number 4 also seemed pretty neutral. :p) This is what I mean about all the evidence being very ambiguous and unclear...
 
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Re: Does the Quran or the Hadith say Music leads to fornication drinking drugs and ot

I don't want to get into a debate over this but I found these verses in the Holy Quran. What I would like to ask you is if Music is lawful in Islam why does the Hadith use the term Musical Instruments of Satan ? I know you know more about Islam than I do this is why Im asking you this question Im not saying your wrong Im saying I don't know what to think about Music I just know a lot of Music promotes in the songs sinning and Satanism this is why I have told myself that I will no longer listen to or buy music. The Hadith is listing Musical Instruments along with other sins like fornication and drinking and the wearing of silk.

(1) "And befool them gradually those whom you can among them with your voice (i.e. songs, Music, and any other call for Allah's disobedience), make assaults on them with your cavalry and your infantry, share with them wealth and children (by tempting them to earn money by illegal ways - usury, or by committing illegal sexual intercourse), and make promises to them." But Satan promises them nothing but deceit.
( سورة الإسراء , Al-Isra, Chapter #17, Verse #64)
(Arabic, Transliteration, Urdu, Yusuf Ali, Shakir, Picthal, Mohsin Khan, French, Spanish, Indonesian, Melayu, German, Bosnian, Russian)

(2) And of mankind is he who purchases idle talks (i.e. Music, singing, etc.) to mislead (men) from the Path of Allah without knowledge, and takes it (the Path of Allah, or the Verses of the Qur'an) by way of mockery. For such there will be a humiliating torment (in the Hell-fire).
( سورة لقمان , Luqman, Chapter #31, Verse #6)
(Arabic, Transliteration, Urdu, Yusuf Ali, Shakir, Picthal, Mohsin Khan, French, Spanish, Indonesian, Melayu, German, Bosnian, Russian)

http://www.searchtruth.com/search.php?keyword=Music&translator=5&search=1&start=0
 
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Re: Does the Quran or the Hadith say Music leads to fornication drinking drugs and ot

I don't want to get into a debate over this but I found these verses in the Holy Quran.

(1) "And befool them gradually those whom you can among them with your voice (i.e. songs, Music, and any other call for Allah's disobedience), make assaults on them with your cavalry and your infantry, share with them wealth and children (by tempting them to earn money by illegal ways - usury, or by committing illegal sexual intercourse), and make promises to them." But Satan promises them nothing but deceit.
( سورة الإسراء , Al-Isra, Chapter #17, Verse #64)
(Arabic, Transliteration, Urdu, Yusuf Ali, Shakir, Picthal, Mohsin Khan, French, Spanish, Indonesian, Melayu, German, Bosnian, Russian)

(2) And of mankind is he who purchases idle talks (i.e. Music, singing, etc.) to mislead (men) from the Path of Allah without knowledge, and takes it (the Path of Allah, or the Verses of the Qur'an) by way of mockery. For such there will be a humiliating torment (in the Hell-fire).
( سورة لقمان , Luqman, Chapter #31, Verse #6)
(Arabic, Transliteration, Urdu, Yusuf Ali, Shakir, Picthal, Mohsin Khan, French, Spanish, Indonesian, Melayu, German, Bosnian, Russian)

http://www.searchtruth.com/search.ph...arch=1&start=0

Haha, I think we'd all like to avoid a debate. I'm just trying to help with the little knowledge I have.

If you read through them you'll notice that all the mentions of music are in parenthesis. They were added there by the translators, because like I said, they have commonly been interpreted that way and the traditional/classical opinion has always leaned towards music being impermissible.

Keep researching and reading different opinions until you find one you can really (and honestly) agree with. If you already did find your answer, then that's good. Live by what (rulings) you believe, and I hope you find your way to Islam soon. Good luck.
 
Re: Does the Zakat have a fixed rate ?

Wikipedia is your friend.

Although someone may want to double check all the info to see if its correct... It usually is, but it's always good to be safe. :p
 
Can onyone help me debunk or refute this article I don't mean the whole article just

Can onyone help me debunk or refute this article I don't mean the whole article just this part of it thank you. This article seems to be saying Jesus must be God because of the virgin birth I don't want to post the link because I disagree with the Answering Islam people and it is a anti Islam website I don't think people here would want me posting the link to their website.

Quran Inconsistency
Is Jesus Like Adam?

Sam Shamoun

The Quran claims that Jesus’ similitude, or likeness, before God is like that of Adam whom he created from dust by his creative command:
Truly, the likeness of Jesus, in God's sight, is as Adam's likeness; He created him of dust, then said He unto him, 'Be,' and he was. S. 3:59
Muslims see this as a rather impressive refutation of the Christian arguments for the uniqueness of the Lord Jesus. However, on closer inspection this a rather poor response to the Christian claims for the eternal majesty of God’s Son.
In the first place, the Quran is not clear on how Allah created Adam. The above reference claims that Allah spoke and created him from dust. Yet other references assert that Allah actually fashioned Adam from clay with his own hands and breathed his spirit into him:
When thy Lord said to the angels, 'See, I am creating a mortal of a clay. When I have shaped him, and breathed My spirit in him, fall you down, bowing before him!' Then the angels bowed themselves all together, save Iblis; he waxed proud, and was one of the unbelievers. Said He, 'Iblis, what prevented thee to bow thyself before that I created with My own hands? Hast thou waxed proud, or art thou of the lofty ones?' S. 38:71-75
Q. 3:59 is actually formulated in a rather strange and confusing manner, even without comparing it with other passages. Note that it says that Allah created him of dust and THEN spoke the word "Be!" to him. Does this mean that Adam didn’t have a being, didn’t exist until Allah said "Be!"? He obviously did, since Allah already created him from dust. Then why would Allah even need to say "Be!" after he had already created him? Does the "Be!" refer to Allah giving life to Adam’s lifeless body? If so, why did he breathe his spirit into Adam? Wasn’t it for the purpose of animating his body? Then why would he need to say "Be!"?
In light of the foregoing what are we supposed to believe about the creation of the first man? Did Allah create him with his own hands from clay, from stinking mud as another verse says, and then breathe the spirit of life into his body? Or did Allah merely speak life into him after fashioning him out of dust?
For more on this point please see this article.
Secondly and more importantly, the Quran itself is a witness against its own assertion of Adam being similar to Jesus. The Quran ascribes to Jesus certain roles and characteristics which not only demonstrate his vast superiority to Adam, but which also elevate him higher than any other prophet or messenger.
Here are a host of qualities and functions that both the Quran and Islamic literature assign to Jesus which place him far above and beyond Adam.
1. Jesus was born of a virgin, Adam was not.
The Quran emphatically affirms Jesus' virgin birth:
'Lord,' said Mary, 'how shall I have a son seeing no mortal has touched me?' 'Even so,' God said, God creates what He will. When He decrees a thing He does but say to it "Be," and it is. S. 3:47
And mention in the Book Mary when she withdrew from her people to an eastern place, and she took a veil apart from them; then We sent unto her Our Spirit that presented himself to her a man without fault. She said, 'I take refuge in the All-merciful from thee! If thou fearest God ... He said, 'I am but a messenger come from thy Lord, to give thee a boy most pure. She said, 'How shall I have a son whom no mortal has touched, neither have I been unchaste?' He said, 'Even so thy Lord has said: "Easy is that for Me; and that We may appoint him a sign unto men and a mercy from Us; it is a thing decreed."' S. 19:16-21
A good question to ask at this point is why was a virgin birth necessary seeing that God's law of reproduction had already been set in motion? Adam's creation was due primarily to the circumstances in which he was created, i.e. seeing that he was the first man there could have been no possible way for him to have been born from human parents. Yet the situation with Christ was different and a virgin birth wasn't required, unless there was something special and unique about Jesus.
Islam does not give a good or valid reason for the virgin birth, apart from the assertion that Allah wanted to show that he could create anyway he sees fit. But this still wouldn't explain why Allah chose to demonstrate his creative ability by causing Jesus to be conceived from a virgin, as opposed to someone else, whether Abraham, Moses, Muhammad etc.
The Holy Bible gives us the reason why Jesus was born of a virgin:
"And Mary said to the angel, ‘How shall this be, since I have no husband?’ And the angel said to her, ‘The Holy Spirit will come upon you, and the power of the Most High will overshadow you; Therefore the child to be born will be called holy, the Son of God.’" Luke 1:34-35
God decreed the virgin birth since the Lord Jesus is his unique and beloved Son. God ordained Christ’s entrance into human existence by means of a virgin since this is what befitted the eternal glory and dignity of his immortal Son.
Thus, Adam’s creation is unlike Jesus’ birth from a virgin. The creation of the former was determined by his circumstances whereas the virginal conception and birth of the latter was due to his unique relationship with God as his beloved Son.
 
Re: Can onyone help me debunk or refute this article I don't mean the whole article j

Firstly it's quite a badly written article. I'm saying that objectively and not out of anger. There is no basis to it; the whole thing is a skewed opinion.

The Quran tells us that God has no sons or daughters so that's one major point. It also tells us the virgin birth was a sign to mankind.

There's no point asking things like
why was a virgin birth necessary seeing that God's law of reproduction had already been set in motion
or
why Allah chose to demonstrate his creative ability by causing Jesus to be conceived from a virgin, as opposed to someone else, whether Abraham, Moses, Muhammad etc.
because nobody can answer that. You may as well ask "why was Neptune made to orbit the sun, it's not like we need it... who'd know the difference if it orbited some other sun?", these are pointless questions because they're trying to second guess God.

Sentences like
Christ’s entrance into human existence by means of a virgin since this is what befitted the eternal glory and dignity of his immortal Son"
don't make sense. How does being born of a virgin suddenly become befitting of eternal glory? It's completely unfounded, especially when you consider the mountain of evidence for Jesus (pbuh) not being the son of God.

Insha'Allah someone else will provide you with a longer answer.
 
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Re: Does the Quran or the Hadith say Music leads to fornication drinking drugs and ot

Does the Quran Sunnah or the Hadith or any other Islamic text say Music leads to fornication drinking drugs and other things that are haram in Islam ? I ask because I want to revert or convert to Islam but Im trying to give up music I think I could replace listening to music with listening to the Quran in Arabic because listening to the Quran is music to my ears also I think I would be turned off by music if I knew that it leads to sin I know people can make a song and sing and play music about any subject they want fornication drinking drugs and other things that are haram. I know music is addictive and like a drug I have been praying for help to help me stop listening to music I know music is a waste of time.

Hello there Truthseeker. I am happy that Allah is giving your heart inclination to seek the truth and that your heart sees this truth in Islam. In regards to Music then we should "refer to those who know" as Allah mentions in the Qur'an and not those who give their own opinion and try to "re-interpret" things to fit their own desires. Here are two detailed scholarly fatwas regarding the Islamic perspective on Music in accordance with the Qur'an and Sunnah:



1. Music and Singing?

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

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

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

Harms and effects of music

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

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

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

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

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

This is the reason why Allah Most High says:

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

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

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

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

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

Physical Effect of Music

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

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

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

Becoming Heedless of Allah

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

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

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

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

Un-Islamic Values

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

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

The Difference Between Legal Wisdom and Legal Reasons

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

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

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

Ruling on musical instruments and unlawful singing

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

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

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

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

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

Evidences

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

1) Allah Most High says:

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

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

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

Imam Ibn Abi Shayba related with his own transmission that He (Ibn Mas’ud) said:

“I swear By Him besides whom there is no God that it refers to singing” (132/5).

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

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

He also stated:

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

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

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

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

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

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

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

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

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

3) Allah Most High said to Shaytan:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Statements of the Fuqaha

The great Hanafi jurist al-Kasani states:

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

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

It is stated in Khulasat al-Fatawa:

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

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

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

However, songs that are free from such unlawful things and they consist of descriptions of the natural things, such as flowers and streams, etc… will be permissible. Yes, if they are accompanied by musical instruments, then it will be unlawful even if the song is full of advice and wisdom, not because of what the songs consist of, rather due to the musical instruments that are played with it.

And it is stated in the al-Mugni of Ibn Qudamah (Hanbali Madhhab) that musical instruments are of two types:

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

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

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

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

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

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

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

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

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

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

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

Conclusion

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

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

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

And Allah knows best

Sheikh Mufti Muhammad ibn Adam


Darul Iftaa

Leicester , UK

Source: http://www.central-mosque.com/fiqh/music1.htm



2. The Fiqh of Music



Background

Legislation in Islâm is based upon the Qur’ân and the Sunnah. All authority to declare things permissible or impermissible must derive from these two sources, directly or indirectly. For as long as the Qur’ân or the Sunnah provide guidance on a particular issue there is no need, or rather, it would be unwarranted, to opt for other sources of legislation. The actions of any particular person, no matter how erudite or pious he may be, will have no bearing on the ruling of the Sharî‘ah, if it does not derive from the Qur’ân and the Sunnah, or is in contradiction with either of these two.

The Qur’ân on music

There are at least four references in the Qur’ân on
music.

(1) In Sûrah Luqmân Allâh Ta‘âlâ states:
There are those amongst men who purchase vain speech without knowledge, to mislead from the Path of Allah and throw ridicule on (the Path). For them there is a humiliating chastisement. (Luqmân : 6)

The words lahw al-hadîth in this âyah are interpreted by three of the eminent mufassirîn among the Sahâbah: ‘Abdullâh ibn Mas‘ûd, Jâbir ibn ‘Abdillâh and ‘Abdullâh ibn ‘Abbâs radiyallâhu ‘anhum as a reference to singing. This interpretation is narrated from seven different Tâbi‘în: Hasan al-Basrî, ‘Ikrimah, Sa‘îd ibn Jubayr, Mujâhid, ‘Amr ibn Shu`ayb, ‘Ali ibn Badhîmah and Makhûl. From this it can be deducted that in the early days the opinion holding this âyah to be a reference to singing was a widespread one, an opinion in fact, whose roots go back to three of those who received their education at the feet of Rasûlullâh sallallâhu `alayhi wasallam. (1)

At the same time it must be noted that in the interpretation of these Sahâbah and Tâbi‘în, "singing", and not "music", is mentioned. Allâh expresses his displeasure at singing, even when not accompanied by musical instruments. The implications upon song that is in fact accompanied by instruments cannot be clearer. Of course, if the words sung are of a religiously beneficial nature, the censure is lifted, since it cannot then be classified as "vain speech".

(2)
Allâh says in Sûrah Banî Isrâ’îl, addressing Shaytân:
Arouse those whom you can amongst them with your voice; make assaults upon them with your cavalry and your infantry; share with them (their) wealth and children; and make promises to them. But Shaytân promises them nothing but deceit. (Banî Isrâ’îl : 64)

In the tafsîr of Mujâhid ibn Jabr the "voice of Shaytân" that the âyah refers to is "song and flutes". (2)

(3) In Sûrah an-Najm Allâh states:


Do you wonder at this Recital? And will you laugh, and not weep, wasting your time with vanities? (an-Najm : 59-61)

The words of Ibn ‘Abbâs as well as his student Mujâhid ibn Jabr are on record that by "wasting time in vanities" Allâh refers to singing.(3) Ibn ‘Abbâs comments that the word sâmidûn, in the old Himyarite dialect of Yemen, literally means "singing".

The Sunnah

In the Sunnah we are confronted with a host of ahâdîth narrated from the Nabi sallallâhu `alayhi wasallam that indicate the impermissibility of
music. Below we reproduce some of them.

(1) In Sahîh al-Bukhârî it narrated from Abû `Amir (or Abû Mâlik) al-Ash`arî that Rasûlullâh sallallâhu ‘alayhi wasallam said:
َ

Indeed, there will be in my Ummah such people who will regard fornication, silk, wine and musical instruments as permissible for themselves. (4)

In the Sunan of Abû Dâwûd the narration goes on to state that those spoken of in this hadîth will call these things by other names in order to embellish their evil doings. (5)

(2) In the Sunan of at-Tirmidhî it is narrated from ‘Imrân ibn Husayn that Rasûlullâh sallallâhu ‘alayhi wasallam said:

In this Ummah there will be [people who will be] sunk into the earth, deformed, and upon whom stones will rain from heaven.
The Sahâbî asked when that would be, and Rasûlullâh sallallâhu ‘alayhi wasallam replied:

When singing girls and instruments of
music will appear (become common), and wine will be drunk. (6)

(3) In another hadîth documented in Talbîs Iblîs of Ibn al-Jawzî Rasûlullâh sallallâhu ‘alayhi wasallam is reported to have said:
I have been sent to destroy the flute and the drum. (7)

(4) Ibn ‘Abbâs narrates that Rasûlullâh sallallâhu ‘alayhi wasallam said:

Truly Allâh has prohibited wine, gambling and the drum upon me. (8)


(The word al-kûbah in this hadîth means a drum accord to the most widely accepted opinion.)

(5) It is narrated from ‘Abdullâh ibn `Umar that once he was on a journey and heard the sound of a flute. He immediately blocked his ears with his fingers and moved away to where he could no longer the sound. He then informed his servant, Nâfi‘, that he had seen the Prophet sallallâhu ‘alayhi wasallam do likewise. (9)

Attitude of the Sahâbah and the Awliyâ’ radiyallâhu ‘anhum

In the sayings of the Sahâbah there is also considerable evidence of a disvarouble attitude towards
music.

(1)
It is authentically narrated from ‘Abdullâh ibn Mas‘ûd that he said:

Singing breeds hypocrisy in the heart like water causes plants to grow. (10)

(2) Ibn ‘Umar once passed by a little girl singing, and remarked:


If Shaytân were to leave anyone alone he would have left this little one. (11)

(3) Fudayl ibn ‘Iyâd, the famous ascetic of Makkah, said:


Singing is the stepping stone to fornication. (12)

Music in the time of the Prophet sallallâhu ‘alayhi wasallam

It is sometimes claimed that there was
music in the time of the Prophet sallallâhu ‘alayhi wasallam too. Admittedly there were cases where a musical instrument like the duff (a sort of tambourine) was used, and for that reason such instruments on those specific type of occasions were allowed by the later Fuqahâ too. But nowhere is there any evidence of an organised culture of music in the early society of Islâm. The few incidents in which music featured were spontaneous occurrences of an amateurish nature. Of professional musicians, or of organised gathering of music, there is no trace at all. In fact, early Muslim society was so much averse to the musical profession, that any person known for his indulgence in it was considered lacking in moral integrity, and therefore not a credible witness. Up to today the issue of music in the books of fiqh is discussed in the chapters on testimony.

The Madhâhib

In light of the âyât and ahâdîth adduced above it is not surprising at all to find that each of the four madhâhib, the Hanafî, Mâlikî, the Shâfi‘î and the Hanbalî, regard song accompanied by musical instruments as harâm. The views of the respective madhâhib are as follows:

The Shâfi‘î madhhab:

Imâm an-Nawawî states in Minhâj at-Tâlibîn:


Singing without musical accompaniment is makrûh, as is listening to it. It is harâm to use an instrument that is characteristic of those who consume intoxicants, such as the tunbûr (an instrument resembling the mandolin), the ‘ûd (lute), the sanj (cymbal), the ‘Irâqi mizmâr (a type of flute), but not the yurâ‘ (flute). [This exception is the view of Imâm ar-Râfi‘î. Imâm an-Nawawî disgrees with him, saying:] I say: It (the yurâ‘) too is harâm according to the more correct opinion. It is allowed for weddings and circumcision ceremonies, as well as for other (similar) occasions, according to the more correct view, even if it may have little cymbals. It is harâm to beat the kûbah, which is a tall drum with a narrow middle. (13)

The Hanafî Madhhab:

Allâmah ‘Alâ’ ad-Dîn al-Haskafî writes in ad-Durr al-Mukhtâr:


The official view of the madhhab is that it (singing) is altogether harâm, so the difference of opinion is effectively negated. In fact, it appears from the text of al-Hidâyah that it is a major sin, even if it be for a person himself. The author [of Tanwîr al-Absâr] concurs with him on that. The testimony of one who listens to singing or attends a gathering of singing is rejected. (14)

Imâm Ibn ‘Abidîn comments in Radd al-Muhtâr:


They [the Hanafî fuqahâ’] have categorically stated that singing for no specific purpose, or for the purpose of earning wealth is unequivocally harâm. Know that singing for someone else to hear, or to entertain others is harâm according to (the fuqahâ’) in general. There are some who declare it permissible in weddings and wedding-feasts. (14)

The Mâlikî madhhab:

Imâm al-Khurashî states in his commentary on Mukhtasar Khalîl:


Listening to singing causes one's testimony to be rejected if it is without instruments and happens repeatedly, since listening to something makrûh in that case becomes makrûh (i.e. if done repeatedly). (This is) because that interferes with a person's moral integrity. As for when the singing is (accompanied by musical instruments), that is harâm. (14)

The Hanbalî madhhab:

Ibn Qudâmah al-Maqdisî states in al-Mughnî:


The Chapter on musical instruments: Instruments are of three categories: The first category is harâm, and includes the beating of stringed instruments, all types of flutes, the ‘ûd, the tunbûr, the mi`zafah (a type of stringed instrument), and the rabâb (an instrument similar to the violin). The testimony of a person who continuously uses these instruments is rejected.

Consensus

It is a fact that the consensus of the four major madhâhib in itself does not constitute the Ijmâ‘ that is an incontrovertible source of law in Islâm. Yet when we consider that what we have in this consensus of the four madhâhib is in actual fact not the opinions of four men alone, but rather of four traditions of jurisprudence, in which generation after generation of Fuqahâ’ concurred with the stated views of their respective madhaahib, when that is taken into consideration, the value of the views of a few singled out scholars like Ibn Hazm and other more recent proponents of the permissibility of
music, diminishes into insignificance.

Departure from madhhab

I in principle subscribe to the idea that the strength of argument outside one's own madhhab does warrant departure from the view of the madhhab. However, there are reasons why I cannot warrant departure from the view of the madhhab in this instance.


- Firstly, strength of proof clearly lies with the four madhâhib in this instance.


- Secondly, it is not one, but all four madhâhib that have unanimously and uneuivocally stated
music to be harâm, while contending views are those of singular individuals.

- Thirdly, there definitely seems to be an element of personal prerogative involved in the efforts of some of those who wish to have
music
legalised. Fiqh is not a tool to shape the ahkâm of the Sharî‘ah according to our own desires. Allâh says:

Have you seen him who takes his own desires as his object of worship? In full knowledge Allah has led him astray, sealed his hearing and his heart, and placed a cover over his sight. Who will guide him after Allâh? (al-Jâthiyah : 23)

And Allah knows best in all matters



REFERENCES

1. Ibn Kathîr: Tafsîr al-Qur’ân al-`Azîm vol.3 pp.440-441
2. ibid. vol.3 p.49, as-Suyûtî: ad-Durr al-Manthûr vol.4 p.192, Ibn al-Jawzî: Talbîs Iblîs p.225
3. Ibn al-Jawzî: Talbîs Iblîs p.225
4. Sahîh al-Bukhârî no.5590
5. Sunan Abî Dâwûd no.4039
6. Sunan at-Tirmidhî no.2212
7. Talbîs Iblîs p.226-227
8. Sunan Abî Dâwûd no.3696
9. Shu‘ab al-Imân no.5120
10. ibid. no.5098
11. ibid. no.5102
12. ibid. no.5108
13. Mughnî al-Muhtâj vol.4 pp.429-430
14. Radd al-Muhtâr vol.4 p.382
15. Sharh al-Khurashî ‘alâ Mukhtasar al-Khalîl vol.7 p.178
16. al-Mughnî vol.12 p.39
17. at-Targhîb wat-Tarhîb vol.2 p.557


 
Re: Does the Quran or the Hadith say Music leads to fornication drinking drugs and ot

Does the Quran Sunnah or the Hadith or any other Islamic text say Music leads to fornication drinking drugs and other things that are haram in Islam ? I ask because I want to revert or convert to Islam but Im trying to give up music I think I could replace listening to music with listening to the Quran in Arabic because listening to the Quran is music to my ears also I think I would be turned off by music if I knew that it leads to sin I know people can make a song and sing and play music about any subject they want fornication drinking drugs and other things that are haram. I know music is addictive and like a drug I have been praying for help to help me stop listening to music I know music is a waste of time.

Hello there Truthseeker. I am happy that Allah is giving your heart inclination to seek the truth and that your heart sees this truth in Islam. In regards to Music then we should "refer to those who know" as Allah mentions in the Qur'an and not those who give their own opinion and try to "re-interpret" things to fit their own desires. Here are two detailed scholarly fatwas regarding the Islamic perspective on Music in accordance with the Qur'an and Sunnah:



1. Music and Singing?

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

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

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

Harms and effects of music

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

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

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

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

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

This is the reason why Allah Most High says:

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

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

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

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

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

Physical Effect of Music

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

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

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

Becoming Heedless of Allah

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

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

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

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

Un-Islamic Values

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

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

The Difference Between Legal Wisdom and Legal Reasons

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

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

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

Ruling on musical instruments and unlawful singing

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

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

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

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

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

Evidences

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

1) Allah Most High says:

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

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

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

Imam Ibn Abi Shayba related with his own transmission that He (Ibn Mas’ud) said:

“I swear By Him besides whom there is no God that it refers to singing” (132/5).

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

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

He also stated:

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

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

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

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

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

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

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

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

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

3) Allah Most High said to Shaytan:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Statements of the Fuqaha

The great Hanafi jurist al-Kasani states:

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

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

It is stated in Khulasat al-Fatawa:

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

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

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

However, songs that are free from such unlawful things and they consist of descriptions of the natural things, such as flowers and streams, etc… will be permissible. Yes, if they are accompanied by musical instruments, then it will be unlawful even if the song is full of advice and wisdom, not because of what the songs consist of, rather due to the musical instruments that are played with it.

And it is stated in the al-Mugni of Ibn Qudamah (Hanbali Madhhab) that musical instruments are of two types:

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

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

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

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

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

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

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

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

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

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

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

Conclusion

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

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

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

And Allah knows best

Sheikh Mufti Muhammad ibn Adam

Darul Iftaa

Leicester , UK

Source: http://www.central-mosque.com/fiqh/music1.htm



2. The Fiqh of Music



Background

Legislation in Islâm is based upon the Qur’ân and the Sunnah. All authority to declare things permissible or impermissible must derive from these two sources, directly or indirectly. For as long as the Qur’ân or the Sunnah provide guidance on a particular issue there is no need, or rather, it would be unwarranted, to opt for other sources of legislation. The actions of any particular person, no matter how erudite or pious he may be, will have no bearing on the ruling of the Sharî‘ah, if it does not derive from the Qur’ân and the Sunnah, or is in contradiction with either of these two.

The Qur’ân on music

There are at least four references in the Qur’ân on music.

(1) In Sûrah Luqmân Allâh Ta‘âlâ states:
There are those amongst men who purchase vain speech without knowledge, to mislead from the Path of Allah and throw ridicule on (the Path). For them there is a humiliating chastisement. (Luqmân : 6)

The words lahw al-hadîth in this âyah are interpreted by three of the eminent mufassirîn among the Sahâbah: ‘Abdullâh ibn Mas‘ûd, Jâbir ibn ‘Abdillâh and ‘Abdullâh ibn ‘Abbâs radiyallâhu ‘anhum as a reference to singing. This interpretation is narrated from seven different Tâbi‘în: Hasan al-Basrî, ‘Ikrimah, Sa‘îd ibn Jubayr, Mujâhid, ‘Amr ibn Shu`ayb, ‘Ali ibn Badhîmah and Makhûl. From this it can be deducted that in the early days the opinion holding this âyah to be a reference to singing was a widespread one, an opinion in fact, whose roots go back to three of those who received their education at the feet of Rasûlullâh sallallâhu `alayhi wasallam. (1)

At the same time it must be noted that in the interpretation of these Sahâbah and Tâbi‘în, "singing", and not "music", is mentioned. Allâh expresses his displeasure at singing, even when not accompanied by musical instruments. The implications upon song that is in fact accompanied by instruments cannot be clearer. Of course, if the words sung are of a religiously beneficial nature, the censure is lifted, since it cannot then be classified as "vain speech".

(2) Allâh says in Sûrah Banî Isrâ’îl, addressing Shaytân:
Arouse those whom you can amongst them with your voice; make assaults upon them with your cavalry and your infantry; share with them (their) wealth and children; and make promises to them. But Shaytân promises them nothing but deceit. (Banî Isrâ’îl : 64)

In the tafsîr of Mujâhid ibn Jabr the "voice of Shaytân" that the âyah refers to is "song and flutes". (2)

(3) In Sûrah an-Najm Allâh states:


Do you wonder at this Recital? And will you laugh, and not weep, wasting your time with vanities? (an-Najm : 59-61)

The words of Ibn ‘Abbâs as well as his student Mujâhid ibn Jabr are on record that by "wasting time in vanities" Allâh refers to singing.(3) Ibn ‘Abbâs comments that the word sâmidûn, in the old Himyarite dialect of Yemen, literally means "singing".

The Sunnah

In the Sunnah we are confronted with a host of ahâdîth narrated from the Nabi sallallâhu `alayhi wasallam that indicate the impermissibility of music. Below we reproduce some of them.

(1) In Sahîh al-Bukhârî it narrated from Abû `Amir (or Abû Mâlik) al-Ash`arî that Rasûlullâh sallallâhu ‘alayhi wasallam said:َ
Indeed, there will be in my Ummah such people who will regard fornication, silk, wine and musical instruments as permissible for themselves. (4)

In the Sunan of Abû Dâwûd the narration goes on to state that those spoken of in this hadîth will call these things by other names in order to embellish their evil doings. (5)

(2) In the Sunan of at-Tirmidhî it is narrated from ‘Imrân ibn Husayn that Rasûlullâh sallallâhu ‘alayhi wasallam said:
In this Ummah there will be [people who will be] sunk into the earth, deformed, and upon whom stones will rain from heaven.
The Sahâbî asked when that would be, and Rasûlullâh sallallâhu ‘alayhi wasallam replied:

When singing girls and instruments of music will appear (become common), and wine will be drunk. (6)

(3) In another hadîth documented in Talbîs Iblîs of Ibn al-Jawzî Rasûlullâh sallallâhu ‘alayhi wasallam is reported to have said:
I have been sent to destroy the flute and the drum. (7)

(4) Ibn ‘Abbâs narrates that Rasûlullâh sallallâhu ‘alayhi wasallam said:

Truly Allâh has prohibited wine, gambling and the drum upon me. (8)

(The word al-kûbah in this hadîth means a drum accord to the most widely accepted opinion.)

(5) It is narrated from ‘Abdullâh ibn `Umar that once he was on a journey and heard the sound of a flute. He immediately blocked his ears with his fingers and moved away to where he could no longer the sound. He then informed his servant, Nâfi‘, that he had seen the Prophet sallallâhu ‘alayhi wasallam do likewise. (9)

Attitude of the Sahâbah and the Awliyâ’ radiyallâhu ‘anhum

In the sayings of the Sahâbah there is also considerable evidence of a disvarouble attitude towards music.

(1) It is authentically narrated from ‘Abdullâh ibn Mas‘ûd that he said:

Singing breeds hypocrisy in the heart like water causes plants to grow. (10)

(2) Ibn ‘Umar once passed by a little girl singing, and remarked:


If Shaytân were to leave anyone alone he would have left this little one. (11)

(3) Fudayl ibn ‘Iyâd, the famous ascetic of Makkah, said:


Singing is the stepping stone to fornication. (12)

Music in the time of the Prophet sallallâhu ‘alayhi wasallam

It is sometimes claimed that there was music in the time of the Prophet sallallâhu ‘alayhi wasallam too. Admittedly there were cases where a musical instrument like the duff (a sort of tambourine) was used, and for that reason such instruments on those specific type of occasions were allowed by the later Fuqahâ too. But nowhere is there any evidence of an organised culture of music in the early society of Islâm. The few incidents in which music featured were spontaneous occurrences of an amateurish nature. Of professional musicians, or of organised gathering of music, there is no trace at all. In fact, early Muslim society was so much averse to the musical profession, that any person known for his indulgence in it was considered lacking in moral integrity, and therefore not a credible witness. Up to today the issue of music in the books of fiqh is discussed in the chapters on testimony.

The Madhâhib

In light of the âyât and ahâdîth adduced above it is not surprising at all to find that each of the four madhâhib, the Hanafî, Mâlikî, the Shâfi‘î and the Hanbalî, regard song accompanied by musical instruments as harâm. The views of the respective madhâhib are as follows:

The Shâfi‘î madhhab:

Imâm an-Nawawî states in Minhâj at-Tâlibîn:

Singing without musical accompaniment is makrûh, as is listening to it. It is harâm to use an instrument that is characteristic of those who consume intoxicants, such as the tunbûr (an instrument resembling the mandolin), the ‘ûd (lute), the sanj (cymbal), the ‘Irâqi mizmâr (a type of flute), but not the yurâ‘ (flute). [This exception is the view of Imâm ar-Râfi‘î. Imâm an-Nawawî disgrees with him, saying:] I say: It (the yurâ‘) too is harâm according to the more correct opinion. It is allowed for weddings and circumcision ceremonies, as well as for other (similar) occasions, according to the more correct view, even if it may have little cymbals. It is harâm to beat the kûbah, which is a tall drum with a narrow middle. (13)

The Hanafî Madhhab:

Allâmah ‘Alâ’ ad-Dîn al-Haskafî writes in ad-Durr al-Mukhtâr:

The official view of the madhhab is that it (singing) is altogether harâm, so the difference of opinion is effectively negated. In fact, it appears from the text of al-Hidâyah that it is a major sin, even if it be for a person himself. The author [of Tanwîr al-Absâr] concurs with him on that. The testimony of one who listens to singing or attends a gathering of singing is rejected. (14)

Imâm Ibn ‘Abidîn comments in Radd al-Muhtâr:


They [the Hanafî fuqahâ’] have categorically stated that singing for no specific purpose, or for the purpose of earning wealth is unequivocally harâm. Know that singing for someone else to hear, or to entertain others is harâm according to (the fuqahâ’) in general. There are some who declare it permissible in weddings and wedding-feasts. (14)

The Mâlikî madhhab:

Imâm al-Khurashî states in his commentary on Mukhtasar Khalîl:

Listening to singing causes one's testimony to be rejected if it is without instruments and happens repeatedly, since listening to something makrûh in that case becomes makrûh (i.e. if done repeatedly). (This is) because that interferes with a person's moral integrity. As for when the singing is (accompanied by musical instruments), that is harâm. (14)

The Hanbalî madhhab:

Ibn Qudâmah al-Maqdisî states in al-Mughnî:

The Chapter on musical instruments: Instruments are of three categories: The first category is harâm, and includes the beating of stringed instruments, all types of flutes, the ‘ûd, the tunbûr, the mi`zafah (a type of stringed instrument), and the rabâb (an instrument similar to the violin). The testimony of a person who continuously uses these instruments is rejected.

Consensus

It is a fact that the consensus of the four major madhâhib in itself does not constitute the Ijmâ‘ that is an incontrovertible source of law in Islâm. Yet when we consider that what we have in this consensus of the four madhâhib is in actual fact not the opinions of four men alone, but rather of four traditions of jurisprudence, in which generation after generation of Fuqahâ’ concurred with the stated views of their respective madhaahib, when that is taken into consideration, the value of the views of a few singled out scholars like Ibn Hazm and other more recent proponents of the permissibility of music, diminishes into insignificance.

Departure from madhhab

I in principle subscribe to the idea that the strength of argument outside one's own madhhab does warrant departure from the view of the madhhab. However, there are reasons why I cannot warrant departure from the view of the madhhab in this instance.

- Firstly, strength of proof clearly lies with the four madhâhib in this instance.

- Secondly, it is not one, but all four madhâhib that have unanimously and uneuivocally stated music to be harâm, while contending views are those of singular individuals.

- Thirdly, there definitely seems to be an element of personal prerogative involved in the efforts of some of those who wish to have music legalised. Fiqh is not a tool to shape the ahkâm of the Sharî‘ah according to our own desires. Allâh says:

Have you seen him who takes his own desires as his object of worship? In full knowledge Allah has led him astray, sealed his hearing and his heart, and placed a cover over his sight. Who will guide him after Allâh? (al-Jâthiyah : 23)

And Allah knows best in all matters



REFERENCES

1. Ibn Kathîr: Tafsîr al-Qur’ân al-`Azîm vol.3 pp.440-441
2. ibid. vol.3 p.49, as-Suyûtî: ad-Durr al-Manthûr vol.4 p.192, Ibn al-Jawzî: Talbîs Iblîs p.225
3. Ibn al-Jawzî: Talbîs Iblîs p.225
4. Sahîh al-Bukhârî no.5590
5. Sunan Abî Dâwûd no.4039
6. Sunan at-Tirmidhî no.2212
7. Talbîs Iblîs p.226-227
8. Sunan Abî Dâwûd no.3696
9. Shu‘ab al-Imân no.5120
10. ibid. no.5098
11. ibid. no.5102
12. ibid. no.5108
13. Mughnî al-Muhtâj vol.4 pp.429-430
14. Radd al-Muhtâr vol.4 p.382
15. Sharh al-Khurashî ‘alâ Mukhtasar al-Khalîl vol.7 p.178
16. al-Mughnî vol.12 p.39
17. at-Targhîb wat-Tarhîb vol.2 p.557

 
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Re: Does the Zakat have a fixed rate ?

Does the Zakat have a fixed rate ?

Here is some detailed information on nisab on Zakaat in order for you to gain a good understanding of it:


1. If a person possesses 612.35 grams of silver or 87.479 grams of gold or any currency that equals the value of this amount of gold or silver, and this wealth remains in his possession for a complete year, then on the expiry of this year it will be wajib on him to give zakaat for it. If his wealth is less than this, zakaat will not be wajib. If it is more than this, zakaat will still be wajib(compulsory).


2. A person possessed the complete nisaab for about four to six months. Thereafter, this nisaab decreased, and after about three months he acquired some other wealth (and he once again possesses the complete nisaab, even in such a case zakaat will be wajib on him. In other words, if a person possesses the nisaab at the beginning and at the end of the year, zakaat will be wajib on him. By the nisaab decreasing during the course of the year, one is not absolved of giving one’s zakaat. However, if his entire wealth is lost and he finds it later, then the beginning of the year will be calculated from the time that he finds his wealth. (The period prior to that will not be calculated).


3. A person possessed the nisaab but prior to the expiry of one year all his wealth is lost and it was not in his possession for the complete year. In such a case zakaat will not be wajib.


4. A person possesses the full nisaab and also has debts which equal the nisaab. In such a case zakaat will not be wajib.


5. If his debts are such that if he were to fulfil his debts he will have a remainder of wealth which will equal the nisaab, then zakaat will be wajib on him.


6. Zakaat is wajib on jewellery, utensils, ornaments, and brocades that have been made with gold or silver. This is irrespective of whether these items are in use or not. In other words, zakaat is wajib on everything that is made of gold or silver. However, if they are less than the nisaab, zakaat will not be wajib.


7. If the gold or silver is not pure but has been mixed with another metal, then one will have to check as to which is more in content. If the gold or silver is more, then the rules which are applicable to both will apply here as well. That is, if they equal the nisaab, zakaat will be wajib. If the content of the other metal is more than that of the gold or silver, it will not be regarded as gold or silver. The rules that apply to brass, copper, steel, tin, etc. will also apply to this metal. These rules will be discussed later.


8. A person does not have the complete nisaab of gold nor of silver. Instead, he has a bit of gold and a bit of silver. If both are added together and their value equals the nisaab of gold or silver, zakaat will be wajib. But if they do not equal the nisaab of either gold or silver after adding them together, zakaat will not be wajib. If the nisaab of gold or silver is complete, there is no need to obtain their value.


9. Assuming that the price of 11.664 grams of gold is R25, and for R1 we can get 17.496 grams of silver and a person possesses double this amount of gold (i.e. 23.328 grams) plus R5 both of which is over and above his needs. Furthermore, he has this gold and cash in his possession for a full year. In such a case, zakaat will be wajib. This is because the 23.328 grams of gold equals R50, and for R50 one can purchase 874.8 grams of silver (50x17.496g). In addition to this, if the R5 were to be added together, this will result in a lot of wealth upon which zakaat will be wajib. However, if he only possesses the 23.328 grams of gold and does not have any cash or silver; zakaat will not be wajib.


10. Assuming that we get 23.328 grams of silver for R1 and a person only possesses R30. Zakaat will not be wajib and we will not calculate and say that R30 equals 699.84 grams of silver (i.e. 30 x 23.328 = 699.84) based on the fact that the rand is actually in place of the silver and when we only have gold or silver, then we will take the weight into consideration and not the value. (This rule will only apply when the coins used to be made of silver. These days, coins are made of copper and other cheap metals. We even receive them in return for currency notes. Now the ruling will be that the person who possesses coins or notes equal to the current value of the nisaab of gold or silver, zakaat on this will be wajib.)


11. A person had money equal to the nisaab which was over and above his needs. Prior to the expiry of the year, he received an additional amount. This additional amount will not be calculated separately. Instead, it will be added to the original amount and upon the expiry of the year, zakaat will be wajib on the entire amount and it will be regarded as if the original amount and the additional amount was in his possession for one full year.


12. A person had silver which was equal to the nisaab. Prior to the expiry of the year, he received an amount of gold (whether more or less than the amount of nisaab). This amount will not be calculated separately. Instead, it will be added to the original amount of silver and zakaat will be wajib on the total amount upon the expiry of that year.


13. With the exception of gold and silver, the rule regarding all other metals such as steel, copper, brass, etc., the utensils that are made of these metals, clothing, footwear, and all other such items is that if these items are for the purpose of trade, zakaat will be wajib on them if they reach the nisaab of either gold or silver and are in the possession of the person for a period of one year. However, if these items do not reach the nisaab, zakaat will not be wajib. If these items are not for the purpose of trade, zakaat will not be wajib irrespective of the amount one possesses. Even if the value of these items reaches thousands of rands, zakaat will not be wajib as long as they are not for the purpose of trade.


14. Zakaat is not wajib on household effects such as utensils, pots, big pots, trays, basins, crockery and glassware, the house in which one lives, the clothes which one wears, jewellery made of pearls, etc. This is irrespective of the amount and irrespective of whether they are being used daily or not. However, if they are kept for the purpose of trade, zakaat will be wajib on them as well. In short, zakaat is not wajib on all items apart from gold and silver if they are not for the purpose of trade. But if they are for trade, zakaat will be wajib on them as well.


15. A person owns several homes from which he collects rent. Zakaat is not wajib on these homes irrespective of their value. Similarly, if a person purchases some utensils and hires them out, zakaat will not be wajib on these utensils. In short, by hiring or renting something out, zakaat does not become wajib on that thing.


16. Zakaat is not wajib on clothes irrespective of how expensive they may be. However, if they are embroidered with gold or silver thread and if this thread were to be removed and weighed it will be equal to the nisaab, then in such a case zakaat will be wajib. But if it does not reach the nisaab, zakaat will not be wajib.


17. A person possesses some gold or silver, and some goods for trade as well. All these will have to be calculated together. If they reach the nisaab of either gold or silver, zakaat will be wajib. If they do not reach the nisaab, zakaat will not be wajib.


18. Goods for trade will only be regarded as such if they have been purchased with the intention of re-sale. If a person purchases some rice or any other item for his domestic needs or for a wedding, etc. and thereafter decides to sell this item, zakaat will not be wajib on this.


19. Zakaat is also wajib on the money that is owed to a person by his debtors. Debts are of three types:


The First Type: The person loaned some gold, silver or money, or sold some tradeable goods to another person. He is owing this money and only repays his debt after a year or two. If whatever he loaned is equal to or more than the nisaab, zakaat will be wajib for all the years that he had loaned the money.


He did not repay the debt at once, but in instalments. The moment he pays an amount equal to the value of 128.304 grams of silver, zakaat will become wajib on him. But if the person repays the value of 128.304 grams of silver in instalments as well, zakaat will only become wajib on the completion of this amount. Each time that this amount is paid, zakaat on it will have to be given. Whenever the person gives the zakaat, he will also have to pay for all the previous years in which the zakaat was not paid.


If the money owed is less than the nisaab, zakaat will not be wajib on the person. However, if the person has some other wealth upon which zakaat is necessary, then this wealth should be added to the money owed. If, after adding them together, they equal the nisaab, zakaat will be wajib on the total amount.


20. The Second Type: A person did not loan any cash nor did he give (on credit) any goods for trade. Instead, he sold something which was not originally purchased for re-sale, eg. he sold some of his personal clothing or some household goods, and the person is still owing him the money for these items. In addition to this, the amount that he is owing is equal to or more than the nisaab and he only repays this amount after several years. Zakaat will be wajib for all the years. If he does not repay this debt at once, but repays it in instalments, then as long as the paid up instalments do not reach the current nisaab of silver or gold, zakaat will not be wajib on the amount that he collected. The moment an instalment reaches the current nisaab, zakaat becomes wajib for all the years in which zakaat was not paid.


21. The Third Type: The husband owes his wife the mahr (dowry) which had been stipulated at the time of marriage. He only pays this mahr after several years. Zakaat will only be calculated from the day that she actually receives her mahr. Zakaat for the previous years will not be wajib. If the mahr remains with her for a period of one year after having received it, zakaat will become wajib on her upon the expiry of one year. But if she does not have the mahr (for example, if she spends it), zakaat will not be wajib.


22. A rich person upon whom zakaat is wajib gives his zakaat before the expiry of one year and does not wait until the end of the year. This is permissible and his zakaat will be considered to be fulfilled. But if the person is not rich and envisaged receiving some money in the near future, and therefore gave his zakaat before the expiry of the year, this zakaat of his will not be considered to be fulfilled. When he receives the money and thereafter a year passes, he will have to give his zakaat again.


23. It is permissible for a rich person to give zakaat for several years beforehand. But if his wealth increases in any given year, he will have to give zakaat for the extra wealth that he obtained.


24. A person has R1000 over and above his basic needs. He also envisages receiving another R1000 from somewhere. Before the expiry of the year, he gives zakaat for the total R2000. This is also permissible. However, if his money gets less than the nisaab at the end of that year, then zakaat will not be wajib on him and the zakaat which he had already given will be regarded as a voluntary charity (sadaqah-e-naafilah).


25. A person had some wealth for a full year but before he could give the zakaat, all his wealth was stolen or disappeared in some other way. He will be absolved from giving zakaat. But if the person gives his wealth away or causes it to be destroyed in some way or the other, then he will not be absolved from giving the zakaat. It will remain wajib upon him.

26. After the expiry of the year, a person gave all his wealth in charity. Zakaat will not be wajib on him.


27. A person had R2000. After the expiry of one year, R1000 was stolen or he gave it in charity. He will be absolved from giving the zakaat of R1000. He will now only have to give zakaat for R1000.



To read more on Zakat click on the following link:

http://www.central-mosque.com/fiqh/Zakat.htm


And Allah knows best in all matters
 
Re: Can onyone help me debunk or refute this article I don't mean the whole article j

Can onyone help me debunk or refute this article I don't mean the whole article just this part of it thank you. This article seems to be saying Jesus must be God because of the virgin birth I don't want to post the link because I disagree with the Answering Islam people and it is a anti Islam website I don't think people here would want me posting the link to their website.

Quran Inconsistency
Is Jesus Like Adam?

Sam Shamoun

The Quran claims that Jesus’ similitude, or likeness, before God is like that of Adam whom he created from dust by his creative command:
Truly, the likeness of Jesus, in God's sight, is as Adam's likeness; He created him of dust, then said He unto him, 'Be,' and he was. S. 3:59
Muslims see this as a rather impressive refutation of the Christian arguments for the uniqueness of the Lord Jesus. However, on closer inspection this a rather poor response to the Christian claims for the eternal majesty of God’s Son.
In the first place, the Quran is not clear on how Allah created Adam. The above reference claims that Allah spoke and created him from dust. Yet other references assert that Allah actually fashioned Adam from clay with his own hands and breathed his spirit into him:
When thy Lord said to the angels, 'See, I am creating a mortal of a clay. When I have shaped him, and breathed My spirit in him, fall you down, bowing before him!' Then the angels bowed themselves all together, save Iblis; he waxed proud, and was one of the unbelievers. Said He, 'Iblis, what prevented thee to bow thyself before that I created with My own hands? Hast thou waxed proud, or art thou of the lofty ones?' S. 38:71-75
Q. 3:59 is actually formulated in a rather strange and confusing manner, even without comparing it with other passages. Note that it says that Allah created him of dust and THEN spoke the word "Be!" to him. Does this mean that Adam didn’t have a being, didn’t exist until Allah said "Be!"? He obviously did, since Allah already created him from dust. Then why would Allah even need to say "Be!" after he had already created him? Does the "Be!" refer to Allah giving life to Adam’s lifeless body? If so, why did he breathe his spirit into Adam? Wasn’t it for the purpose of animating his body? Then why would he need to say "Be!"?
In light of the foregoing what are we supposed to believe about the creation of the first man? Did Allah create him with his own hands from clay, from stinking mud as another verse says, and then breathe the spirit of life into his body? Or did Allah merely speak life into him after fashioning him out of dust?
For more on this point please see this article.
Secondly and more importantly, the Quran itself is a witness against its own assertion of Adam being similar to Jesus. The Quran ascribes to Jesus certain roles and characteristics which not only demonstrate his vast superiority to Adam, but which also elevate him higher than any other prophet or messenger.
Here are a host of qualities and functions that both the Quran and Islamic literature assign to Jesus which place him far above and beyond Adam.
1. Jesus was born of a virgin, Adam was not.
The Quran emphatically affirms Jesus' virgin birth:
'Lord,' said Mary, 'how shall I have a son seeing no mortal has touched me?' 'Even so,' God said, God creates what He will. When He decrees a thing He does but say to it "Be," and it is. S. 3:47
And mention in the Book Mary when she withdrew from her people to an eastern place, and she took a veil apart from them; then We sent unto her Our Spirit that presented himself to her a man without fault. She said, 'I take refuge in the All-merciful from thee! If thou fearest God ... He said, 'I am but a messenger come from thy Lord, to give thee a boy most pure. She said, 'How shall I have a son whom no mortal has touched, neither have I been unchaste?' He said, 'Even so thy Lord has said: "Easy is that for Me; and that We may appoint him a sign unto men and a mercy from Us; it is a thing decreed."' S. 19:16-21
A good question to ask at this point is why was a virgin birth necessary seeing that God's law of reproduction had already been set in motion? Adam's creation was due primarily to the circumstances in which he was created, i.e. seeing that he was the first man there could have been no possible way for him to have been born from human parents. Yet the situation with Christ was different and a virgin birth wasn't required, unless there was something special and unique about Jesus.
Islam does not give a good or valid reason for the virgin birth, apart from the assertion that Allah wanted to show that he could create anyway he sees fit. But this still wouldn't explain why Allah chose to demonstrate his creative ability by causing Jesus to be conceived from a virgin, as opposed to someone else, whether Abraham, Moses, Muhammad etc.
The Holy Bible gives us the reason why Jesus was born of a virgin:
"And Mary said to the angel, ‘How shall this be, since I have no husband?’ And the angel said to her, ‘The Holy Spirit will come upon you, and the power of the Most High will overshadow you; Therefore the child to be born will be called holy, the Son of God.’" Luke 1:34-35
God decreed the virgin birth since the Lord Jesus is his unique and beloved Son. God ordained Christ’s entrance into human existence by means of a virgin since this is what befitted the eternal glory and dignity of his immortal Son.
Thus, Adam’s creation is unlike Jesus’ birth from a virgin. The creation of the former was determined by his circumstances whereas the virginal conception and birth of the latter was due to his unique relationship with God as his beloved Son.

Shamoun in his article wastes too much time trying to show differences between Adam and Jesus in order to try and prove that the verse in the Qur'an...



Surah 3:59

Truly, the likeness of Jesus, in God's sight, is as Adam's likeness; He created him of dust, then said He unto him, 'Be,' and he was is false.

Sam seems to be ignorant of what the verse is trying to prove. The verse is not saying that Jesus and Adam are alike in a general sense. But that they are alike in the sense that they were created without a father.


Ibn Kathir says in his commentary...

Therefore, He Who created Adam without a father or a mother is able to create `Isa, as well, without a father. If the claim is made that `Isa is Allah's son because he was created without a father, then the same claim befits Adam even more. However, since such a claim regarding Adam is obviously false, then making the same claim about `Isa is even more false. (Tafsir Ibn Kathir, Source)


Al Suyuti says in his commentary...

Truly, the likeness of Jesus, his remarkable case, in God's sight, is as Adam's likeness, as the case of Adam, whom God created without father or mother: this is a comparison of one remarkable thing with another more remarkable, so that it convinces the disputer and establishes itself in one's mind more effectively. He created him, Adam, that is, his form, of dust, then said He to him, 'Be,', a human being, and he was; similarly, He said to Jesus, 'Be' - without a father - and he was. (Jalal ud-Din Siyuti, Tafsir al-Jalalayn, Commentary on Surah 3:59, Source)


So here we see that the Qur'an is refuting a SPECIFIC argument that Christians put forth for Jesus being the Son of God and that is that Jesus was born without a father.

A Christian writer candidly admits...

Some Christians, it is true, might conclude that because Jesus was born of the virgin Mary, therefore He is the Son of God. (Luther Engelbrecht & Ernest Hahn, Jesus as the Son of God, Source)


Shamoun himself argues that the virgin birth is an argument (not the only argument but an argument) for Jesus being the Son of God...

Yet, why would there be a need for Jesus to be born of a virgin seeing that the process of sexual reproduction had already been established by God? The Quran does not give us an answer, yet the Holy Bible does:

"And Mary said to the angel, How can this be, since I have no husband? Then the angel said to her, The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and so the holy Thing which shall be born, will be called the Son of God." Luke 1:34-34

The reason for the virgin birth is that Jesus is the Son of God. Being the Son of God, this was the only befitting manner for him to enter time and space. (Sam Shamoun, Responses to "Islamic Information": Jesus on whom be peace in the Glorious Qur'an, Source)

Shamoun thinks that he might have refuted the Qur'anic logic by arguing back that Adam is an exception since he was the first of mankind. However, the Qur'ans logic is that the miracle of Adam's and Jesus' creation without a father refutes the simple argument of "Jesus not having a father means God is his father". Shamoun is also assuming that the reason why Jesus was given this miracle was because he was divine. However, to prove this he must provide other evidence and not just the mere fact that Jesus was created without a father.

So the Qur'anic verse is only refuting the specific argument "Jesus was created without a father, therefore he is the Son of God" and not using this verse to refute ALL arguments Christians pose for the alleged deity of Christ.

Source: http://www.call-to-monotheism.com/rebuttal_to_sam_shamoun_s_article__is_jesus_like_adam___

I would not waste my time reading articles of anti-Islamic writers like Sam Shamoun who have nothing better to do than to try and create so called inconsistencies when for 1500 years since the revelation of the Qur'an not a single inconsistency has been proven. His lies have been refuted again and again and he has already exposed himself time and time again for the fraud he is.

And Allah knows best in all matters
 
Re: Can onyone help me debunk or refute this article I don't mean the whole article j

I believe and know that it is not in God's nature to become a human and born and die and walk on this earth therefor the virgin birth can't be seen as evidence for Jesus being God or the Son of God because God is not a Trinity. Also asking why Jesus was chosen to be born of a virgin and not any other Prophet to me is like asking why did God choose the Children of Israel or why did God choose Moses or why did God choose Mary ? I think that Adam is like Jesus in the sense that they are humans made from Dust Adam being the first human I think Jesus is like Adam in the sense that he is human like Adam and that they both have no Father while Adam/Eve had no Parents no Father or Mother I think the virgin birth was and is a sign a miracle Christians don't have any evidence for their claim of Jesus being God. I know God can do whatever he wants but it is not in God's nature to become a human like Adam/Eve. Therefor I view the virgin birth as a sign to Mankind miracle like Moses and the parting of the Red Sea or Jesus's miracles like healing the blind or raising the dead. I have heard Christians say that Jesus raising the dead is evidence that Jesus is God don't Christians understand that miracles happen though God ? I think asking why God choose Jesus for the virgin birth is like asking why did God choose the Planet Earth when there are other Planets to place Adam/Eve on after they sinned ?
 
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Re: Can onyone help me debunk or refute this article I don't mean the whole article j

I believe and know that it is not in God's nature to become a human and born and die and walk on this earth therefor the virgin birth can't be seen as evidence for Jesus being God or the Son of God because God is not a Trinity. Also asking why Jesus ws chosen to be born of a virgin and not any other Prophet to me is like asking why did God choose the Children of Israel or why did God choose Moses or why did God choose Mary. I think that Adam is like Jesus in the sense that they are humans made from Dust Adam being the first human I think Jesus is like Adam in the sense that he is human like Adam and that they both have no Father while Adam/Eve had no Parents no Father or Mother I think the virgin birth was and is a sign a miracle Christians don't have any evidence for their claim of Jesus being God.

The Bible itself disaproves the false notion of Jesus being the "son of God". No where in the Bible does it mention that he is indeed the son of God.

Both the Noble Quran and the Bible claim that GOD Almighty is an Absolute One and only One:

"Say: He is God, the One and Only; God, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him. (The Noble Quran, 112:1-4)"

"Hear, O Israel: The LORD our God, the LORD is one. (From the NIV Bible, Deuteronomy 6:4)"

"The most important one," answered Jesus, "is this: 'Hear, O Israel, the Lord our God, the Lord is one. (From the NIV Bible, Mark 12:29)"

Notice also how Jesus said "our God", which included him to be under GOD Almighty's creation and Divine Authority, and not someone or an entity that is equal to GOD Almighty.

The Bible's New Testament also records Jesus saying: ""Why do you call me good?" Jesus answered. "No one is good–except God alone." (From the NIV Bible, Mark 10:18)"


If Jesus doesn't consider himself as "good", then how can any sane person put him on the same level as GOD Almighty?

Also, another important point to notice in Mark 10:18 is the word "alone": ""Why do you call me good?" Jesus answered. "No one is good–except God alone." (From the NIV Bible, Mark 10:18)"

Jesus in this verse is clearly giving exclusivity to GOD Almighty when he said "alone". If Jesus was truly part of GOD Almighty and/or the trinity lie was true, then Jesus, to say the least, would not have said that.

And Allah knows best in all matters
 
Re: Can onyone help me debunk or refute this article I don't mean the whole article j

I believe and know that it is not in God's nature to become a human and born and die and walk on this earth therefor the virgin birth can't be seen as evidence for Jesus being God or the Son of God because God is not a Trinity. Also asking why Jesus was chosen to be born of a virgin and not any other Prophet to me is like asking why did God choose the Children of Israel or why did God choose Moses or why did God choose Mary ? I think that Adam is like Jesus in the sense that they are humans made from Dust Adam being the first human I think Jesus is like Adam in the sense that he is human like Adam and that they both have no Father while Adam/Eve had no Parents no Father or Mother I think the virgin birth was and is a sign a miracle Christians don't have any evidence for their claim of Jesus being God. I know God can do whatever he wants but it is not in God's nature to become a human like Adam/Eve. Therefor I view the virgin birth as a sign to Mankind miracle like Moses and the parting of the Red Sea or Jesus's miracles like healing the blind or raising the dead. I have heard Christians say that Jesus raising the dead is evidence that Jesus is God don't Christians understand that miracles happen though God ? I think asking why God choose Jesus for the virgin birth is like asking why did God choose the Planet Earth when there are other Planets to place Adam/Eve on after they sinned ?


Exactly, it is not upto us to decide who God chooses His favours for. Infact, one of the reasons why Jews reject Prophet Muhammad (peace be upon him) is because they say he is an 'Arab, and they wonder why God would choose an Arab as the final Messenger when there have been thousands of Jewish Prophets' before him.

But the simple answer is always; God chooses whoever He wills, and we cannot question Him.


[SIZE=+1]He is not questioned whatever He does, whereas they will all be questioned [on Judgment Day]. [Quran 21:23][/SIZE]
 

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