Rate MUSIC - IS IT HARAM (Forbidden)? (4 of 4) Hot Topic for Muslims Everywhere ©1995 anadolu Article may be reproduced providing full credit is given to Anadolu Bu yazi Anadoluya atif yapilmak kaydiyla kopyalanabilir. Part 1 of 4 parts Music In Islam islamnewsroom/music-hot-topics-60 Part 2 of 4 parts Music in Islam islamnewsroom/news-we-need/491 Part 3 of 4 parts Music in Islam islamnewsroom/news-we-need/492 Part 4 of 4 parts Music in Islam islamnewsroom/news-we-need/493 MUSIC - What Did the 4 Imams Say? What about imams views on this topic? - I heard someone say, All 4 schools of thought permit singing and music - and I think someone said - no problem if in moderation - or something like that. What can you say about this? Good Question - So, how did the companions and early scholars understand Islams position on music, singing & dancing? What about nasheeds (Islamic songs)? You have 99 Names of Allah on this website - is that singing? Is it music? Music - Halal or Haram? - The Proof (Detailed, long version) Views of the Followers of the Companions and the First Schools of Thought (mathahab) This is part 4 of 4 parts dealing with the view of the followers of the companions of the prophet, peace be upon him, and those who were the next in line to follow them. The earliest of scholars and the imams who came after them of the fourn schools of thought (Hanifiyah, Maliki, Shafi and Hanbali).The following ruling based on the work of Abu Bilal Mustafa Al-Kanadi in hopes it will bring closure to the subject for the true seekers of knowledge (this is part 4- Views of the companions and Four schools of thought) [NOTE: We recommend converting this long file to .PDF by using the icon of the lef t of the 3 icons - upper right side The View Of The Taabieen Imams And Scholars After Them The view held by the companionswas generally adhered to by the taabieen and their followers, the four imams and the great majority of dependable Islamic scholars up to the present time. From among the tabieen and their followers, there are such authorities as Mujaahid, Ikrimah, An-Nakhai and Al-Hassan Al-Basri. Imam Abu Hanifah Imam Abu Hanifah has perhaps the harshest view from amongst the four famous Imams of fiqh (Islamic jurisprudence). His school of thought is the strictest, for he detested singing and considered it sinful. As for his disciples, they have explicitly confirmed the prohibition of listening to all musical amusements and pastimes, including wind instruments ( mazamer) all types of tambourines, hand drums (duff ) and even the striking of sticks (al-qadeeb ). They have asserted that such actions constitute disobedience to Allah and that the performer of such action is sinful, therefore necessitating rejection of his testimony. They have further stated that it is incumbent upon the Muslim to struggle to avoid listening to such things, even if he were passing by or stationed near them (without any willful intention). Abu Hanifahs closest disciple, Abu Yousuf, stated that if the sound of musical instruments (maazif ) and amusements ( malaahi) were heard coming from a house, the house could be entered without permission of its owners. The justification for this is that the command regarding the prohibition of abominable things (munkarat ) is mandatory, and cannot be established if such entering rests upon the permission of the residents of the premises. This is the madhab (position) of the rest of the Kufic scholars as well, such as Ibrahim An- Nakhai, Ash-Shabi Hammad and Ath-Thowri. They do not differ on this issue. The same can be said of the general body of jurisprudence of Al-Basrah. Imam Malik It is related by Ibnul-Jowzi that Ishaq bin Esaa At-Tabaa asked Imam Malik bin Anas, the leading jurisprudence of Madinah, about the view of the people of Madinah regarding singing (ghinaa). He replied, “In fact, that is done by the sinful ones.” Abut-teeb At-Tabari said, “As for Malik bin Anas, he truly did prohibit singing and listening to it.” He further related that Malik said, “If one purchased a servant-girl and found her to be a professional singer, he could return her to the original owner for reimbursement on the claim of having found fault in the merchandise.” The ruling of prohibition (tahreem) is generally agreed upon by the scholars of Madinah. The Maliki jurisprudence and commentator, Al- Qurtubi, reports Ibn Khuwayz Mandad, as saying that Imam Malik had learned singing and music as a small boy until his mother encouraged him to leave it for a study of the religious sciences. He did, and his view became that such things were prohibited. Al-Qurtubi confirmed Malik’s view by saying that the only exception to this general ruling was the type of innocent songs such as those sung to placate the camels during travel, or during hard labor or boredom or during times of festivity and joy, such as the Eid days and weddings-the latter to the accompaniment of a simple duff(hand drum). Al-Qurtubi then said, “As for that which is done in our day, by way of the (blameworthy) innovations (bidah) of the Sufi mystics in addition to their hearing songs to the accompaniment of melodious instruments such as flutes, string instruments etc. such is haram (forbidden). Imam Shafi In the book, Adabul Qada , Imam As-Shafi is reported as saying, “Verily, song is loathsome (makruh); it resembles the false and vain thing (al- batil). The one who partakes of it frequently is an incompetent fool whose testimony is to be rejected.” His closest and most knowledgeable disciples clearly stipulate that his position on this issue is that of prohibition ( tahreem) and they rebuke those who attribute its legality to him. This is confirmed by the later Shafi scholar, Ibn Hajar Al-Haythami. He related that one of the Ash-Shafi’s disciples, Al-Harith Al-Muhasibi (d. 243 H) said, “Song is haram, just as the carcass (maytah) is.” Furthermore, the statement that singing is haram is found in the treatise, Ash-Sharh Al- Kabeer, by the authoritative Shafi Scholar, Ar- Raafiee (d. 623 H). This is further corroborated by the accomplished Shafi jurisprudence, Imam An- Nawawi (d. 676 H) in his Rowdah). Such is the correct view of the dependable scholars of the Shafi madhab . However, due to limited knowledge and personal fancy and desire, a few of their later day scholars disagree with this view. Imam Ahmad Bin Hanbal Imam Ahmad’s position regarding this issue has been narrated in detail by the Hanbali jurisprudence and Quranic commentator, Abul Faraj Ibnul-Jowzi (d. 597 H.). In his treatise, “Tadlees Iblees ” (Deception of Satan), he tells us that ghinaa during Ahmad’s era consisted primarily of a rhymed, rhythmical chanting (inshad) of poems whose purpose was to lead people to a pious, abstentions way of life. However, when such chanters began to vary their simple style to one of a throbbing, affected melody, the narrations regarding Ahmad began to differ. His own son and student, Abdullah, relates that his father said, “Singing sprouts hypocrisy in the heart; it doesn’t please me.” The scholar, Ismael bin Ishaaq Ath-Thaqafi, reports that Ahmad was questioned regarding ones listening to those poems (qasaaid) to which he replied, “I despise it, for it is a bidah (innovation). Don’t sit down to listen to its reciters. Abul-Harith relates that Ahmad said, “At-Taghyeer is an innovation”, whereupon it was said, “But it sensitizes and softens the heart” Ahmad rejoined, “It is a bidah (blameworthy innovation).” Yaqub Al-Hashimi narrates that Ahmad said, “At-taghyeer is a recent innovation.” And Yaqub bin Gayath reports him as saying that he, despised at-taghyeer, and prohibited ones listening to it. Ibnul-Jowzi then mentioned some narrations related by Abu Bakr Al-Khlallaal and Imam Ahmad’s son Salih, which indicate Imam Ahmad’s not being averse to poetry sessions. It is related that Imam Ahmad heard a singer (qawwal ) and didn’t reproach him, whereupon Salih said to him, “Oh father, didn’t you used to criticize and censure such a thing?” Ahmad replied, “That was because I was told that they were doing reproachable things, so I despised it; as for this, I do not dislike it.” Ibnul-Jowzi commented at this point, “Some of the scholars of our (Hanbali) school mention that Abu Bakr Al-Khallaal (d. 311 H) and his disciple, Abdul-Azeez, permitted singing (ghinaa ). Such a statement refers to the spiritual poems (qasaaid zuhduyyaat ) which were prevalent during their time. This is precisely the type of singing which was not disliked by Imam Ahmad (as previously mentioned). Ahmad bin Hanbal attests to this in the instance where he was asked regarding a deceased person who left behind him a son and a professional singing servant-girl. The son then needed to sell her. Ahmad said that, She is not to be sold on the basis of her being a singer. Upon this it was said to him that, (as a singer), she was worth, 30000 dirhams, whereas, if she were sold only on the basis of her being simply a servant-girl (she would be worth much less). Ibnul Jawzi explained, “The reason Ahmad said this is because the singing servant-girl doesn’t sing spiritual poems (qasaaid zuhdiyaat); rather she sings throbbing lyrics which incite passion in ones being. This is proof that such singing (as this) is haram, for if it were not so, the incurred loss of the orphans’ son’s wealth would not be permissible. Furthermore, it is reported by the jurisprudence Al-Mirwazi that Ahmad bin Hanbal said, “The earnings of the effeminate (mukhannath) singer are foul (khabeeth) because he doesn’t sing spiritual poems, but rather, he sings erotic poetry (al- ghazal) in a licentious, cooing manner.” Ibnul-Jowzi concluded that it is obvious from what has preceded that the variant narrations relating to Imam Ahmad’s dislike of ( karahah) or permission for singing depended upon the type of singing that was meant. As for the type of singing which is popular today, it would be forbidden according to Imam Ahmad’s view. If only he could see what the people have added to it by way of innovation. In conclusion, the general consensus of the companions, taabieen and the following generations of Islamic scholars up to the present day, including the four Imams , points to the ruling of prohibition of music and song (other than the exceptions to be mentioned later) The Wisdom Behind Its Prohibition By The Divinely Revealed Shariah Perhaps the most salient feature of the divinely revealed shariah is its all encompassing benefit ( maslahah) for the sake of mankind, regarding all aspects of their spiritual and material welfare. Thus, it is, that various ordinances in the form of divine legislation have been given to man, directing him to pious works of worship (ibaadat) and social transactions (muaamlaat ). Such works lead to spiritual peace and material prosperity. In accordance with Allah’s infinite knowledge, wisdom and mercy, it is necessary that He (glorified be his praise) should prohibit certain things whose effects are evil and harmful to His servants. This principle is perfectly epitomized in the following authentic tradition of the Prophet, peace be upon him: “By the One in Whose hand is my soul, there is not a thing which brings you nearer to Paradise and distances you from the Fire, except that I have directed you to it; and there is not a thing which brings you closer to the Fire while distancing you from Paradise, except that I have prohibited it for you.” From the foregoing hadeeth, as well as other texts of the Quran and sunnah, the scholars of usul have formulated certain vital objectives (maqaasid ) of the divine law. Among these is the principle that nothing has been ordained for man except that which is for his own good and benefit, while nothing has been prohibited except that which is harmful and detrimental to his welfare. With this principle in mind, one perhaps can have a general understanding of the infinite, divine wisdom behind the prohibition of music and its adjuncts. Its potential moral, spiritual and social evils are a danger to the Muslim individual as well as the Islamic community at large. In order to convey some of the divine wisdom behind prohibition, it is useful to quote a few excerpts from the writings of the authoritative scholar, Ibnul Qayyim, who has dealt with this subject extensively. In the section which exposes Satan’s deception of those who claim “spiritual mysticism” (tasawwuf) in their dancing, singing and listening to music, he says: “From among the artful machinations and entrapments of Allah’s enemy (Satan), with which he has snared those possessing little good sense, knowledge and deen (faith), and by which he has stalked the hearts of the false and ignorant people, there is the listening to whistling, wailing, hand clapping and song to the accompaniment of forbidden (musical) instruments. Such things block the Quran from Peoples Hearts and make them devoted to sin and disobedience. For song (to musical accompaniment) is the Quran of Ash- Shaytan (Satan). It is a dense veil and barrier, preventing nearness to Ar- Rahman! (Allah). By way of such song, Satan deceives vain souls, making it appear pleasing to them through his cunning appeal to their vanities. He insidiously whispers false, specious arguments suggesting the goodness in song. These arguments are accepted, and as a result, the Quran becomes an object of neglect and abandonment.” Ibnul-Qayyim describes in detail the physical and emotional change which overcomes these “Sufis “when they begin to hear such song and effeminately to the tune, they whirl around into frenzy, screaming and wailing and tearing their clothes, like donkeys around the axis of a grinding mill. Such a laughing stock is the very joy of the enemies of Islam. Yet such people pretend that they are the very “elite” of Islam while taking their deen as an amusement and pastime. Hearing the (musical) instruments of Satan is dearer to them listening to the recitation of the Quran. He concludes by saying that, “The result of preoccupation with song and music is that you never find its devotee other than astray from the path of guidance, in thought and deed. Such a person develops an aversion to the Quran and a devotion to song. If he were offered a choice between listening to songs and music or the Quran, he would most certainly choose the former over latter, the audition of which is like a heavy burden upon him.” Later on in this treatise, Ibnul-Qayyim specifies other aspects of the divine wisdom: “Therefore know, song has particular characteristics which faint the heart, causing hypocrisy to sprout therein, just as water sprouts plants. Among its qualities is that it distracts the heart and prevents it from among contemplation and understanding of the Quran, and from applying it. This is because Quran and song can never coexist in the heart, since they are mutually contradictory. Verily, the Quran forbids the pursuing of vanities and ordains restraint of the soul’s passions and temptations to evil. Song, on the other hand, encourages the very opposite of these virtues, as it excites the hidden inner self and entices the soul inequity by driving it towards every shameful desire. . . Among the signs of hypocrisy is ones rarely remembering Allah and ones laziness in rising to prayer along with its poor performance. Seldom do you find one infatuated by song except with such blameworthy attributes. “Furthermore, hypocrisy is based on falsehood, and song contains the falsest lyrics. It attempts to beautify the abominable and encourages it, while seeking to make ugly and discouraging that which is good. Such is the very essence of hypocrisy. A persons addiction to song peculiarly makes listening to the Quran a heavy weight upon his heart, hateful to his ears. If this is not hypocrisy, then hypocrisy has no reality.” Needless to say, the preceding exposition highlights the negative effects of music and song upon the Muslim. These effects induce in him hypocrisy, vice, neglect, vanity and a host of other attendant evils, the worst of which is its insidious ability to turn the devotee away from remembrance of Allah, His Book and His deen. The adverse ramifications of music and song and their various attendant evils are well known facts experienced by all enlightened, thinking believers. It is this reality which has convinced a host of prominent American and European musicians and singers who have embraced Islam to leave this vile and ignoble profession. “And verily, Allah guides the believers to a straight path.” [Quran 22:54]
Posted on: Sat, 01 Nov 2014 01:54:27 +0000
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