196 replies to this topic

[Ezkerraldean]

the Hadith that everyone seems to be quoting surely only outlaws the playing of instruments? so surely it doesnt prohibit listening to music? so non-muslims could write music and muslims could listen to it?

in the same way, (in the Islamic and christian worlds) in the middle ages jews were used as bankers because Islam and christianity prohibited charging interest (i think)

i have gathered that there are also texts that prohibit/restrict singing, so where does instrumental (without vocals) music come in to the debate?

[Aboo Uthmaan]

As-salaamu 'alaikum

I am sorry to say this but citing one hadeeth and then trying to prove by it that it only means we can't play musical instruments but we can listen to them is defunct logic.

There are numerous proofs about music, try not to be so selective (i.e. taking that which you believe to be for you; rather take it all and then submit to it) and read all the other proofs, including the Tafsir of the aayaat pertaining to this issue.

With Allaah is the facilitation to do what is right.

Was-salaamu 'alaikum

Aboo Uthmaan

[noxiouspython]

brother for the e-book.

w/salaam

[Ezkerraldean]

As-salaamu 'alaikum

I am sorry to say this but citing one hadeeth and then trying to prove by it that it only means we can't play musical instruments but we can listen to them is defunct logic.

There are numerous proofs about music, try not to be so selective (i.e. taking that which you believe to be for you; rather take it all and then submit to it) and read all the other proofs, including the Tafsir of the aayaat pertaining to this issue.

With Allaah is the facilitation to do what is right.

Was-salaamu 'alaikum

Aboo Uthmaan

yes i'm sure you are right - although i havent seen/read many other quotations relating to music. i was just referring to the one people seem to quote most often
"there are those who think............. the playing of musical instruments to be haram..." or something similar

[Aboo Uthmaan]

Dear Ezkerraldean

I am sorry, when I responded to you I did not check and assumed you were Muslim, but it seems that you are not, right?

Which hadeeth are you referring to?

Regards

Aboo Uthmaan

[Ezkerraldean]

Dear Ezkerraldean

I am sorry, when I responded to you I did not check and assumed you were Muslim, but it seems that you are not, right?

Which hadeeth are you referring to?

Regards

Aboo Uthmaan

it was this quote i was talking about:

"That he heard the Prophet saying “from amongst my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk, the drinking of alcoholic drinks and the use of musical instruments, as lawful. And there will be some people who will stay near the side of mountain and in the evening their shepherded will come to them with their sheep and ask them for something, but they will say to him, ‘return to us tomorrow.’ Allah will destroy them during the night and will let the mountain fall on them, and He will transform the rest of them into monkeys and pigs and they will remain so till the Day of Resurrection."
(Sahih Al Bukhari. Vol. 7. Book 69. Hadith 494B)

[angelf]

Assalamu alaikum,

The question of the permissibility of Music in Islam is a disputed matter. What we need to be careful is that taking a stand that it is prohibited in Islam is very dangerous. Because it is not a simple matter for men to declare something Haraam. It will tantamount to squeeze the freedom of humankind for all times, and that is why such authority is not given to anyone.

‘Say: who has forbidden the beautiful gifts of Allah, which he has produced for his servants and the things, clean and pure, (which he has provided) for sustenance? - (7:32)

Let me quote from Fatwa issued by Sheikh Yusuf Al-Qaradawi in this regard again in the beginning of this discussion.

In the light of the above, it is clear that the religious texts that stand as a basis for those who maintain that singing is haram are either ambiguous or inauthentic. None of the hadiths attributed to Prophet Muhammad (peace and blessings be upon him) is valid as evidence on the judgment of prohibition. Moreover, all these hadiths are declared ‘weak’ by the followers of Ibn Hazm, Malik, Ibn Hanbal, and Ash-Shafi`i.

In his book, Al-Ahkam, Al-Qadi Abu Bakr Ibn Al-`Arabi says, “None of the hadiths maintaining that singing is prohibited are considered authentic (by the scholars of the Science of Hadith Methodology).” The same view is maintained by Al-Ghazali and Ibn An-Nahwi in Al-`Umdah. Ibn Tahir says, “Not even a single letter from all these Hadiths was proved to be authentic.”

Ibn Hazm says, “All the hadiths narrated in this respect were invented and falsified.”

Ar-Ruwaiyani narrates on the authority of Al-Qaffal that Malik Ibn Anas maintained that singing with musical instruments is permissible. Also, Abu Mansur Al-Furani quotes Malik as maintaining that playing the flute is permissible

Abu Al-Fadl Ibn Tahir narrates, “The people of Madinah never disputed over the permissibility of playing the lute.”

Ibn An-Nahwi narrates in his “Al-`Umdah”: “Ibn Tahir said, ‘The people of Madinah showed consensus over this (issue). Also, all the Zahiriyyah maintained the same

Imam Ash-Shawkani says in his book “Nayl Al-Awtar”, “The people of Madinah and those who agreed with them from among the Zahiriyyah and the Sufis maintain that singing is permissible, even when it is accompanied by a musical instrument such as the lute or the flute. Abu Mansur Al-Bughdadi Ash-Shafi`i narrate that `Abdullah Ibn Ja`far saw nothing wrong in singing, and he, himself, used to compose the music for his own slaves who used to sing these melodies in his presence. This took place during the time of Commander of the Faithful, `Ali Ibn Abi Talib. Abu Ja`far Al-Bughdadi narrates the same after Al-Qadi Shurayh, Sa`id Ibn Al-Musaiyb, `Ata’ Ibn Abu Rabah, Az-Zuhri and Ash-Shi`bi.”

We shall not put unnecessary restrictions in life unless with clear evidences. This kind of restrictions will only drive the people away from Islam.

Wassalam

[Aboo Uthmaan]

Dear Ezkerraldean

Yes, I thought it was this hadeeth.

In the hadeeth you cited it stated that a people will come and consider music lawful, so what was music before these people who considered music lawful came? It was unlawful, and the hadeeth also mentions these peoples punishment, would they be punished for doing something that is lawful? Of course not!

Regards

Aboo Uthmaan

[Aboo Uthmaan]

As-salaamu 'alaikum

Dear angelf

I urge you to read the following book:

(www.)"you can't post links until you reach 50 posts_www.calltoislam(contact admin if its a beneficial link)/index.php?option=com_content&task=view&id=174&Itemid=28"]Music & Singing in Light of the Qur'aan & Sunnah[/url]

And in it you will find endless statements of the Sahaabah and Tabi'een which prohibit music, the concensus of the 4 Imaams, Aboo Haneefah, Maalik, ash-Shaafi'ee, Ahmed bin Hanal in that they prohibited music and singing and the numerous ahaadeeth and a discussion on them and their authenticity.

May it be a benefit to you, aameen!

Was-salaamu 'alaikum

Aboo Uthmaan

[angelf]

As-salaamu 'alaikum

Dear angelf

I urge you to read the following book:

(www.)"http://[img][img]calltoislam[img]/index.php?option=com_content&task=view&id=174&Itemid=28"]Music & Singing in Light of the Qur'aan & Sunnah[/url]

And in it you will find endless statements of the Sahaabah and Tabi'een which prohibit music, the concensus of the 4 Imaams, Aboo Haneefah, Maalik, ash-Shaafi'ee, Ahmed bin Hanal in that they prohibited music and singing and the numerous ahaadeeth and a discussion on them and their authenticity.

May it be a benefit to you, aameen!

Was-salaamu 'alaikum

Aboo Uthmaan

Wassalam,

Have you read the statements of the sahaabahs, tabi'een and scholars i quoted above??????? do you deny those statements????

wassalam

[Aboo Uthmaan]

As-salaamu ‘alaikum

As for the issue at hand then there are many narrations regarding it and you have cited a fatwa by a person who has done nothing more than depend upon the views of Imaam ibn Hazm, Imaam al-Ghazali and Imaam ibn al-‘Arabi, which on this particular issue are erroneous.

Can you please pick out an explicit statement from that which you have posted that is from anyone of the Sahaabah (radee Allaahu ‘anhum)?!

Know, that some of the ahaadeeth are in Saheeh al-Bukhaaree, do you still doubt their authenticity now that you know they are included in the Saheeh of Imaam al-Bukhaaree? Let us hope not!

Was-salaamu ‘alaikum

Aboo Uthmaan

[angelf]

As for the issue at hand then there are many narrations regarding it and you have cited a fatwa by a person who has done nothing more than depend upon the views of Imaam ibn Hazm, Imaam al-Ghazali and Imaam ibn al-‘Arabi, which on this particular issue are erroneous.

wassalam,

Dont just simply say "depend upon the views", since it is question of halal and harram. Will you accuse these respected and learned people promoting a harram????

wassalam

[abu_hafs]

wassalam,

Dont just simply say "depend upon the views", since it is question of halal and harram. Will you accuse these respected and learned people promoting a harram????

wassalam

U can read the book u will see the sahaba,tabi'een and the four imaams agreed on the matter ..mind you ..Ibn hazm,Ghazzali and Ibn al 'arabi are fifth century schlolars-they are not from the first blessed centuries/generataions ...they went against consensus and they were cricticized for it by their contemporaries and those who came after

its not accusing anyone..everybody has mistakes..May Allah forgive them for their mistakes
All the narrations you quote from the sahaba are weak or fabricated .The "Ibn taahir" u quoted according to his contemporaries is a "liar"(not my words..read the book)

Read the book..first to last ..inshallah u will understand

[Aboo Uthmaan]

As-salaamu 'alaikum

Dear angelf

I have no desire to make this issue about people or personalities, but know that any true scholar who strived hard and came to an erroneous ruling then he will be reward with one reward, and for that which he got right he will be reward with 2 rewards, but that does not mean we follow that scholar in his mistakes. So this is not an issue of people or personalities; rather, it is one of foundations and principles in the religion, and from those principles is that we understand this religion in the manner which the Sahaabah (radee Allaahu 'anhum) did, and the proof for this is replete in the Qur'aan and authentic Sunnah, in light of this fact we have a great deal of tafsir from the Sahaabah (radee Allaahu ‘anhum), and we have many statements from them, and we have the consensus of the 4 famous Imaams, but if you would prefer to just take from those who came 450 years (and onwards) later and ignore those who came before them then that is your choice, but at least have the readiness to read the book that I linked you to.

Was-salaamu ‘alaikum

Aboo Uthmaan

[angelf]

Assalamu alaikum

Different opinions on this issue among scholars show that this is not a matter of faith. It is just a matter of understanding. Those who argue that singing is haram, claim that the following verse of the Qur'an to be against singing:

And among the people is the one who buys idle talk (at the expense of his soul) in order to lead (people) astray from the path of Allah without knowledge, holding it in mockery; for such there will be a humiliating punishment. [Qur'an 31:6]

According to Ibn Hazm, the correct understanding of the above verse is:

This verse condemns a particular behavior, that of doing something to mock the path of Allah. Anyone who does this is an unbeliever; if he even should buy a copy of the Qur'an, doing so in order to make it the object of his mockery and thereby leading people astray, he would be an unbeliever. It is this type of behavior which is condemned by Allah and not the idle talk in which one may indulge for mere relaxation, without intending to lead people astray from the path of Allah. [Ibn Hazm, quoted in al-Qaradawi, p. 302.]

Yusuf al-Qaradawi reports that

[M]any of the Companions of the Prophet (may Allah be pleased with them) as well as second generation Muslim scholars used to listen to singing and did not see anything wrong with it. As for the ahadith, which have been reported against singing, they are all weak and have been shown by researchers to be unsound. The jurist Abu Bakr al-`Arabi says, "No sound hadith is available concerning the prohibition of singing," while Ibn Hazm says, "All that is reported on this subject is false and fabricated." [From al-Qaradawi, p. 302.]

We need concrete evidence in the matter of faith. We must throw all here say evidences. Declaring something haraam or halal is the prerogative of Allah and no human being has got a right in it.

wassalam

[Aboo Uthmaan]

As-salaamu ‘alaikum

Imaam ibn Hazm was a scholar no doubt but his opinion is wrong and I will show you now several ahaadeeth with their chains and the comments of the scholars of hadeeth on those chains, if after that you still believe all of the ahaadeeth on the issue are weak then there is really not a great deal I or anyone else can do about it.

You have quoted an opinion of Yusuf al-Qaradawi but he has not provided evidence for that opinion in that which you have cited from him; rather, it would seem that he has just followed Imaam ibn Hazm in his mistake as opposed to doing sound research on the issue at hand, because if a person desires the truth and research it he will be confronted with:

CRITICAL ANALYSIS OF THE HADEETH LITERATURE

A meticulous, critical analysis of the relevant texts from the hadeeth literature reveals that, contrary to the commonly-held belief, there are a number of authentic narrations from the prophetic Sunnah which clearly point to the indisputable fact that music, instruments, singing to accompaniment, etc. are objects prohibited by the Islamic Sharee’ah. The exceptions to this general rule are specific, limited types of innocent singing or chanting without any instrumental accompaniment or to the accompaniment of the simple hand drum (daff) on certain occasions designated by the Sunnah. Their details require discussion later.

Unfortunately, due to certain modern scholars' blind imitation (Taqleed) of a few earlier scholars, many Muslims entertain the misconception that all the hadeeths relating to music, singing, musical instruments, etc. are either weak (da'eef) or forged (mowdoo'). A critical analysis of the available hadeeth literature clearly reveals that this is an untenable position. In order to substantiate this claim and to dispel such false notions, it is necessary to quote a number of authentic traditions along with the translation of their meanings.

THE TRADITIONS AND THEIR DEGREE OF AUTHENTICITY

THE NARRATION OF AL-BUKHAARI:

The translation of the hadeeth follows: The Prophet (Allah's peace and blessings be upon him) said, "There will be [at some future time] people from my Ummah [community of Muslims] who will seek to make lawful: fornication, the wearing of silk,(*46) wine-drinking and the use of musical instruments [ma'aazif]. Some people will stay at the side of the mountain and when their shepherd comes in the evening to ask them for his needs, they will say, 'Return to us tomorrow.' Then Allah will destroy them during the night by causing the mountain to fall upon them, while He changes others into apes and swine. They will remain in such a state until the Day of Resurrection."(*47)

A CRICTICAL DISCUSSION OF ITS ISNAAD:(*48)

Prior to a discussion of the meaning of the part of this hadeeth relevant to this treatise, it is necessary to refute certain unfounded criticisms of its authenticity directed at it by a few scholars of the past and present, struggling under unfortunate misconceptions.

At the beginning of the isnaad, Imam Al-Bukhaari related, "Qaala Hishaamu-bnu Ammaar..."("Hishaam bin Ammaar said...") This statement was misconstrued by Ibn Hazm to indicate that there is a missing link between Al-Bukaari and the next narrator (i.e Hishaam),(*49) implying that the hadeeth's isnaad is disconnected (munqati') and therefore not valid as proof in the prohibition of music, song, musical instruments, etc. This type of isnaad, termed mu'allaq, contains a missing link. However, Al-Bukaari's hadeeth is authentic, because there exist fully-connected chains for it which fulfill the condition of authenticity. This was stated by the great critical scholar of hadeeth, Shaykh Ibnus-Salaah, in his celebrated work, Uloomul Hadeeeth (his treatise on the science or methodology of hadeeth criticism and assessment). In his commentary of Saheehul Bukhaari, entitled Fat-hul Baari, Ibn Hajar mentioned Ibnus Salaah's meticulous refutation of Ibn Hazm's statement.(*50)

Among the other great critical scholars of hadeeth who mentioned that the isnaad is soundly connected (mowsool) is Ibn Hajar's shaykh, Al-Haafidh Al-Iraaqi. He stated that the isnaad is found connected in Al-Ismaa'eeli's work, entitled Al-Mustakhraj, which collects together other chains of narrators (or similar ones) for the same hadeeths mentioned in Al-Bukhaari's collection.

And finally, there is Ibn Hajar's distinctive work, Taghleequt Ta'leeq, a rare and stupendous masterpiece, which brings together connected, authentic chains (asaneed) of transmitters for those traditions which appear in Al-Bukhaari's compilation in the form of the disconnected (mu'alliq) type of hadeeth, thereby dispelling accrued misconceptions regarding the claim of "weak" hadeeths occuring in the text (matn) of Al-Jaamis As-Saheeh.(*51)

After quoting other complete, authentic chains(*52) for the tradition under study, along with the sources wherein such chains of transmitters are mentioned,(*53) Ibn Hajar concludes by emphasizing (in reference to Al-Bukhaari's narration):

"This is an authentic hadeeth. It has no deficiency or defect, and there is no point of weakness for any attack to be made on it. Abu Muhammed Ibn Hazam labeled it as defective by virtue of his claim that there is a break [intiqaa'] in the chain between Al-Bukhaari and Sadaqah bin Khaalid and because of the difference of opinion regarding the name of Abu Maalik(*54) As you've seen, I have quoted nine fully-connected chains of transmission (asaneed) whose narrators are thoroughly dependable. As for the difference regarding the kunyah of the companions, they are all of impeccable repute. Further more, in Ibn Hibbaan's narration, the transmitter stated that he heard from both of them...(*55) I have in my possession yet other chains which could be presented here, however, I would not like to prolong this subject further by mentioning them. In what we have stated there is enough proof for the sensible, thinking person. And Allah is the grantor of success."(*56)

In short, this particular narration of Al-Bukhaari is authentic and consequently constitutes a valid and binding text to be referred to in determining the ruling (hukm) regarding music.

It should be mentioned that certain modern-day writers, who blindly imitate previous scholars by quoting their views without applying the critical sciences of hadeeth research, have merely parroted the position of Ibn Hazm, and due to this, have caused many unwary persons to go astray regarding this issue. For example, Yoosuf Al-Qardaawi, in his popular book, entitled Al-Halaal wal Haraam fil Islam,(*57) says in regard to the extant hadeeth’s on music: "As for what has been mentioned by way of prophetic traditions [relating to the subject of music], all of these have been assessed to have some point or another of weakness according to the fuqahaa of hadeeth and its scholars.(*58) The Qaadi Abu Bakr Ibnul-Arabi said, 'There is no authentic hadeeth prohibiting singing.' And Ibn Hazm said, 'Every hadeeth related [prohibiting music and singing] is false and forged."(*59)

Unfortunately, the statement that "all" the narrations are weak according to "scholars of hadeeth" is a gross error on Al-Qardaawi's part and is not the result of meticulous critical research. Rather, it is due to an uncritical, blind acceptance of the words of Ibn Hazm and Ibnul-Arabi. Ibn Hazm was no doubt a virtuous, sharp-minded scholar; however, in the area of hadeeth assessment and verification (as is the case in many aspects of his school of Dhaahiri fiqh), he has certain untenable and unfounded, even some very abnormal views.(*60) The accomplished hadeeth scholar and student of Ibn Taymiyyah, Al-Haafidh Ibn Abdul-Haadi, says of Ibn Hazm that "he often errs in his critical assessment of the degrees of traditions and on the conditions of their narrators."(*61) In fact, there is unanimous consensus among the most reputable critical scholars of hadeeth regarding Ibn Hazm's erroneous assignment of a ruling of d'af (weakness) to Al-Bukhaari's hadeeth. Regarding the degree of this hadeeth, the views of Ibnus-Salaah, Ibn Hajar Al-Asqalaani and Al-Haafidh Al-Iraaqi have already been mentioned. Among the qualified scholars who also agree with his assessment are the great scholars, Ibnul-Qayyim and Ibn Taymiyyah. Ibnul-Arabi is similar to Ibn Hazm in that he is quick to give a ruling of forgery or weakness on a hadeeth, without the necessary, detailed analysis and synthesis of all extant chains of narration relating to the subject. Had he executed such an analysis, undoubtedly he would have arrived at a sound decision and avoided much blame and censure.
Having established the authenticity of the aforementioned narration recorded in Imam Al-Bukaari's compilation, the meaning of his hadeeth and its stand as an indisputable proof of the unlawfulness of music may now be discussed.

COMMENTARY ON AL-BUKHAARI'S HADEETH:

The portion of Al-Bukhaari's hadeeth, which is presently of concern, is that segment whose text states:

"There will be a people of my Ummah [nation] who will seek to make lawful: fornication, the wearing of silk, wine-drinking and the use of musical instruments..."

The word of consequence here is the Arabic term 'ma'aazif'. In order to discover what it implies, one must turn to Arabic dictionaries of hadeeth terms and other scholarly works. According to Lisaanul Arab,(*62) ma'aazif is the plural of mi'zaf or 'azf,(*63) and indicates objects or instruments of play or leisure which are beat upon for their sound. If the singular form is used (mi'zaf), it specifically means a type of large wooden drum used mainly by the people of Yemen. The noun 'azf also stands for the act of playing with ma'aazif, i.e. hand drums (dufoof)(*64) or other instruments which are struck upon. Al-Jowhari, the author of the ancient dictionary, As-Sihaah, asserts that ma'aazif signifies musical instruments, al-'aazif indicates one who sings, and the 'azf of the wind is its voice.(*65) In the famous Taajul 'Aroos min Jawaahiril Qaaamoos, besides quoting the above-mentioned meanings, the commentator Az-Zabeedi says that ma'aazif are instruments of leisure which are drummed upon or played, like the lute ('ood), the drum (tanboor), the small hand drum (daff) or other such musical objects.(*66) And finally, in the famous dictionary, An-Nihaayah fee Ghareebil Hadeeth,(*67) Ibnul-Atheer mentions the meaning of ma'aazif as it is used in various hadeeths. He comments, "By 'azf is meant playing with ma'aazif, consisting of dufoof [hand drums] or other instruments which are beat upon." He also mentions the derived noun form, 'azeef, which means "sound" or voice", while 'azeeful jinn signifies the ringing of the jinns' voices. It is said that the people of the desert imagined the shrill ringing of the winds in the desert air to be the voice of jinns.(*68)

The commentaries of the scholars of hadeeth also agree on the above-quoted meaninings for the term maazif mentioned in Al-Bukhaari's narration. In Ibn Hajar's exhaustive commentary of Saheehul Bukhaari,(*69) he adds that an earlier hadeeth scholar, named Ad-Dimyaati, says that the word 'azf is also used to describe singing (ghinaa).(*70)

Such a detailed analysis of the meaning of the term ma'aazif, as mentioned in the most authoritative dictionaries of the Arabic language, is necessary to refute any others' possible attempts to "explain away" or "interpret" it in a matter suiting their preconceived notions or opinions. It clearly has been established that the word ma'aazif - according to correct Arabic usage - indicates a specific number of things: (a) musical instruments, (b) the sounds of those musical instruments (music) and © singing to instrumental accompaniment.

ANALYSIS OF THE TEXT AS A PROOF OF PROHIBITION:

An analysis of the hadeeth's wording clearly indicates the unlawfulness of music. In the text it is said that people from the Prophet's ummah will "seek to make lawful" that which is termed ma'aazif. This statement ("seek to make lawful") is derived from the verb yastahilloona, whose first part, yasta, is the conjugated addition to the root ahalla. The conjugated form ista means to seek, try, attempt, desire, etc., while the root ahalla means to make lawful. Taken together it means "to seek to make lawful". Obviously, one can only seek, desire or attempt to make lawful that which is not lawful. For if something is already lawful, it is nonsensical for one to seek to establish it. Other things which people will attempt to make lawful are named along with ma'aazif. These additional matters are definitely prohibited in Islam - namely, illegal sexual intercourse, the drinking of wine or liquor and the wearing of silk (for males). Had ma'aazif(*71) not been prohibited, they never would have been associated with other prohibited objects in one and the same context.

In order to dispel the common misconception prevalent among certain Muslims that "only one hadeeth" in Al-Bukhaari’s compilation stands as proof of prohibition regarding this issue, it is necessary to mention a sample of other authentic hadeeth. The fact that the majority of traditions regarding music, instruments and singing are weak and rejected (munkar) does not negate the existence of an appreciable number whose degree is Saheeh (authentic) or hasan (of good, acceptable quality).

THE NARRATION OF IBN MAAJAH:

There is a narration by Ibn Maajah in Kitaabul Fitan(*72) in the chapter on punishments. The translation is:

The messenger of Allah said: "A people of my ummah will drink wine, calling it by other than its real name. Merriment will be made for them through the playing of musical instruments and the singing of lady singers. Allah will cleave the earth under them and turn others into apes and swine."

This is an authentic hadeeth. It was also narrated by Al-Bayhaqi and Ibn Asaakir with the same wording. The renowned scholar of hadeeth and fiqh, Ibnul-Qayyim, authenticated it as mentioned in the famous hadeeth commentary of the 'allaamah, Abut-Teeb Muhammad Shamsul-Haqq Al-Adheem-Aabaadi.(*73) Furthermore, it was given a degree of saheeh by muhaddith of our era, Shaykh Muhammad Naasiruddeen Al-Albaani. He mentioned its detailed, critical evaluation and assessment in his Silsatul Ahaadeeth As-Saheehah(*74) and in his Saheehul Jaamis Sagheer.(*75) It is further mentioned and authenticated in his Ghaayatul Maraam, Takhreejul Halaali wal Haraam.(*76)

THE NARRATIONS OF AHMAD BIN HANBAL:

There are a number of narrations proving the prohibition of music and instruments in Ahmad bin Hanbal's Musnad. Although many of them are weak, two narrations from his compilation, which have been verified to be authentic, follow.

THE FIRST TEXT:

The translation is:

The Prophet said: "Verily, Allah prohibited wine, gambling and al-koobah; and every intoxicant is prohibited." Sufyan said, "I asked the narrator, Ali bin Badheemah, 'What is al-koobah?' He answered, 'It is the drum.'"

THE SECOND TEXT:

It is translated thus:

Allah's Messenger said, "Verily, Allah has prohibited for my ummah: wine, gambling, a drink distilled from corn, the drum and the lute;(*79) while He supplemented me with another prayer, the witr."(*80)

These narrations have also been related by other compilers, such as Al-Bayhaqi in his Shu'ubul Eemaan with an authentic isnaad and At-Tabaraani in Al-Mu'jam Al-Kabeer with a jayyid (good) isnaad. The detailed proof of their verified authenticity are mentioned in Al-Albaani's Saheehul Jaami'is Sagheer.(*81) It is further authenticated in his Mishkaatul Masaabeeh(*82) and in his work, Al-Ahadeeth As-Saheehah.(*83)

THE NARRATION OF AL-HAAKIM AND OTHERS:

It is reported by Al-Haakim in his Mustadrak(*84) that the Prophet (upon whom be peace and blessings) took the hand of the companion, AbdurRahmaan bin 'Owf, and they proceeded to visit the Prophet's ailing son, Ibraheem. They found the infant in the throes of death, so the Prophet took him to his breast and held him until his spirit left him. Then he put the child down and wept, whereupon Abdur-Rahmaan asked in astonishment, "You are weeping, Oh Messenger of Allah, while you prohibit crying!?" The following is the Prophet's reply:

"Verily, I did not prohibit weeping [per se] but rather, I forbade two voices [sowtayn] which are imbecilic [ahmaq] and sinfully shameless [faajir]: one, a voice [singing] to the accompaniment of musical amusement [lahw] and Satan's [wind] instruments; the other, a voice [wailing] due to some calamity, accompanied by striking of the face and tearing of garments. But this [weeping of mine] stems from compassion, and whosoever does not show compassion will not receive it."

This hadeeth's degree is hasan,(*85) and it has been strengthened by another narration related by Abu Bakr Ash-Shaafi'ee in his work, Ar-Rubaa'eeyat.(*86) Its abbreviated text follows.

THE NARRATION OF ABU BAKR ASH-SHAAFI'EE:

Anas bin Maalik related from the Prophet (may Allah bless him and grant him peace) that "two cursed sounds are that of the [wind] instrument [mizmaar](*87) played on the occasion of joy and grace, and woeful wailing upon the occurrence of adversity."(*88)

A similar text with slightly different wording is related by Al-Bazzaar in his collection(*89) of hadeeths. Al-Haafidh Nooruddeen Al-Haythami mentioned it in his Majma' Az-Zawaaid(*90) and indicated that the narrators of this isnaad are all dependable. Thus, these last three narrations prove the illegality of music and singing to musical accompaniment, especially wind instruments (mazaameer), which are referred to as "flutes of Satan" in the tradition related by Al-Haakim.
The traditions quoted are not the only available authentic hadeeths which establish prohibition. There are others(*91), however the scope of this treatise does not allow a more detailed exposition. The sample mentioned is sufficient proof, for {verily, therein is a reminder for any who has a heart or who gives ear and earnestly witnesses [the truth].}(*92)

Footnotes:

(*46)The wearing of silk is lawful for females but has been forbidden for men.
(*47)See Fathul Baari, vol. 10, p. 51.
(*48)Isnaad or sanad is the chain of narrators of prophetic traditions. In this case, it's from Imaam Al-Bukhaari traced back to the Prophet. The narrator's reliabilty in reporting, as well as other considerations connected with the science of verification and assessment of the degree of prophetic traditions, fall under these terms.
(*49)According to Ibn Hajar's statement in Fathul Baari, vol. 10, p. 52, Ibn Hazm claimed that there is a break between Al-Bukhaari and the narrator, Sadaqah bin Khaalid. Whatever the case, both claims will be shown to be unfounded.
(*50)For details, refer to vol. 10, p. 52 of the Salafi edition, Cairo.
(*51)This is the short title of Al-Bukaari's collection, and it means, "The Authentic Compilation." It is most deserving of this title as it is the most authentic book after the Quraan.
(*52)See Fathul Baari, vol. 5, pp. 17-22, for details.
(*53)Such as Al-Bukaari's history, At-Taareekh Al-Kabeer, Ibn Hibbaan's Mawaarid Adh-Dhamaan and At-Tabaraani's Al-Mu'jam Al-Kabeer.
(*54)i.e whether the companion's name (rather his kunyah, signifying the appellation, "father of so and so") was Abu Maalik or Abu 'Aamir.
(*55)That is from both of the companions, Abu Maalik and Abu 'Aamir. Thus, the question regarding the diference of the name is no longer an issue.
(*56)Taghleequt Ta'leeq, vol. 5, p. 22.
(*57)This book has been translated into English by various publishers under the title "The Lawful and the Prohibited in Islam (Al-Hilal Wal Haram Fil Islam)" by Yusuf Al-Qaradwi.
(*58)The terminology "fuqahaa of hadeeth" used by Al-Qardaawi appears to reveal his unfamiliarity with proper designation of the various types of scholars of Islam according to their particular branch of Islamic science. Fuqahaa is a term applied to jusisprudents who study the legal issues derived from the shari'ah and who arrive at rulings in regard to them. Nowhere, to my knowledge, has the term fuqahaaul hadeeth been used in hadeeth criticism. The specialists in the area of criticism, verification and assesment of hadeeth literature are termed ashaabul hadeeth (those who relate and apply the hadeeth) or nuqqaadul hadeeth (critical assessors of hadeeth) or merely al-muhaddithoon (narrators of hadeeth). It appears that Al-Qardaawi depends on the views of "general "scholars, the likes of Al-Ghazaali, Ibnul-Arabi and Ibn Hazm rather than on the qualified specialists in the noble hadeeth sciences such as Al-Bukhaari, Muslim, Ahmad, Ibn Ma'een, Abu Dawood, Abu Zura'h, Ibn Abi Haatim, Ibnus-Salaah, Al-Iraaqi, Ibn Taymiyyah and Ibn Hajar. These and their likes are authorities. But Al-Qardaawi has not quoted these or any of their calibre, even though there is a conensus among such qualified authorities that authentic hadeeths prohibiting music and its variants do exist, as shall be seen futher on in this paper.
(*59)See p.293 of his Al-Halaal wal Haraam fil Islam. Such bold, all-encompassing statements (if correctly attributed to Ibn Hazm and Ibnul-Arabi) are unfortunate examples of overstepping the boundaries of the scholars' domain. Not even the most accomplished specialists in the field of hadeeth criticism would dare to make such blank statements such as, "Every hadeeth relating to prohibition of music is false." or "There is no authentic hadeeth prohibiting music," etc. because they dont know every hadeeth which exists nor the degree of every hadeeth which exists!! Had these scholars confined their views somewhat by saying something like, "As far as I know, there are no authentic hadeeths..."etc. that would have been closer to the truth, would have protected their honor and would not have left them open to blame and censure. But as it is said, "Every prize courser is prone to a fall", all are prone to error except the true, chosen Messengers of Allah (may He exalt them and grant them peace).
(*60)This was due to his stubborn insistence on aplying only the meaning of the shari'ah texts (i.e. the literal wording of the Quraan and traditions). This attitude often led him to have peculiar, even ridiculous views regarding certain jurisprudential issues. See his work, Al-Muhalla for details.
(*61)Page 401 of his biographical work, Mukhtasar Tabaqaati Ulamaail Hadeeth.
(*62)The monumental Arabic dictionary, vol. 9, pp. 244-245.
(*63)In this form ('azf), it is an exception to the general principle of derivation by analogy. See Lisaanul Arab, vol. 9, p. 244.
(*64)In this form dufoof is plural of daff or duff, a small hand drum which is like the tambourine except that it doesnt have the steel objects which rattle. It consists of a narrow wooden rim. Around one side of it, a thin animal hide is bound tightly. Sound is evinced by tapping it with the fingertips or palm of the hand.
(*65)As-Sihaah, vol. 4, p. 1402.
(*66)Taajul 'Aroos min Jawaahirul Qaamoos, vol. 6, p. 197.
(*67)A dictionary in which terms of the prophetic traditions appear.
(*68)See vol. 3, p. 230 of An-Nihaayah.
(*69)i.e. Fat-hul Baari, vol.10, p. 55.
(*70)When singing has musical accompanient it takes on the description of 'azf or mi'zaf, i.e. musical entertainment.
(*71)Music, instruments and singing to musical accompaniment.
(*72)See vol. 2, p. 3 85 of the edition edited by Muhammad Mustafa Al-Adhami.
(*73)See 'Ownul Ma'bood, vol. 13, p. 271.
(*74)Vol. 1, hadeeth no. 90, pp. 136-139.
(*75)Vol. 5-6, p. 105, hadeeth no. 5530.
(*76)Page 228, hadeeth no. 402.
(*77)See Ahmad's Musnad, vol. 1, pp. 289 and 350, vol. 2, pp. 158 and 171-172.
(*78)See Ahmad's Musnad, vol. 2, pp. 165 and 167.
(*79)The Arabian guitar, termed qinneen in the text of the hadeeth.
(*80)Witr refers to a voluntary prayer performed during the night after 'Eeshaa (the night prayer). It consists of an odd number of units (raka'aat) from one to nine.
(*81)Vol. 1-2, p. 106, hadeeth no. 1743 and 1744.
(*82)Vol. 2, p. 1276, hadeeth no. 4503.
(*83)Vol. 4, pp. 283-285, hadeeth no. 1708 and p. 422, hadeeth no. 1806.
(*84)Entitled Al-Mustadrak 'alas Saheehayn; the hadeeth appears on p. 40 of vol. 4.
(*85)For the details regarding the critical analysis and evaluation of this and related asaaneed, see Al-Albaani's Silsilatul Ahadeeth As-Saheehah, vol. 1, hadeeth no. 428 and Al-Bagawi's Sharhus Sunnah, vol. 5, p. 431.
(*86)Manuscript no. 2/22/1, as related by the scholars of hadeeth, Naasiruddeen Al-Albaani in his Al-Ahaadeeth As-Saheehah, vol. 1, p. 170 of the 5th section.
(*87)A type of flute.
(*88)Its isnaad is authentic.
(*89)Al-Musnad.
(*90)Vol. 3, page 13.
(*91)For other authentic traditions which will establish the ruling of prohibition, see the valuable treatise, entitled Ahadeeth Dhammil Ghinaa wal Maazif fil Meezan, pp. 35, 47, 50 and 53 (Kuwait, Maktabah Daarul Aqsaa, 1986).
(*92)Soorah Qaaf, 50:37.
(*93)The ijmaa' (consensus or agreement) of any generation of scholars on a certain religous issue is binding upon the following generations. The Prophet has related in various traditions that the scholars from among his ummah (community) will never at a conensus that contains misguidance or error. Allah, the exalted, protects them from his. Because they were the closest generation to the Prophet, the companions were the most qualified to arrive at a consensus (ijmaa').

So a persons failure to accept the evidence and to understand this and every other issue in Islaam in the manner in which the Sahaabah (radee Allaahu 'anhum) did is proof that such a person does not understand the importance of a basic but fundamental principle in our religion, and that is understanding this religion how the Sahaabah (radee Allaahu 'anhum) did. And remember, in addition to all of these ahaadeeth we have the tafsir of the aayaat in the Qur'aan and the ijmaa' of the Sahaabah (radee Allaahu 'anhum) and of the scholars who followed them including the 4 Imaams.

With Allaah is the facilitation to do what is right!

Was-salaamu 'alaikum

Aboo Uthmaan

[RazMaTaz1]

Salam Brothers

Ok, i got a serious question. I am currently learning the electrical guitars as a hobby, not as a thing of the future. Prophet Muhammed said that String instruments are banned in Islam, but how about electronic music, like electrical guitars and keyboard. What are your views on electrical guitars? Is it haram?


I am only learning it because its really fun, and i can add something to my CV form as what i do as interests and hobbies.

Your views/oppinions/facts please?

[mintyfresh]

tell me bro, if you consider music as haram?.. if you do then what do you think when you play electirc guitars? is it not music?

[RazMaTaz1]

tell me bro, if you consider music as haram?.. if you do then what do you think when you play electirc guitars? is it not music?

Well, theres 2 ways you can go around this. We got nasheeds with drums, some people remixing it with other instruments. We got muslim rappers who rap about Islam like Soldiers of Allah. Electrical guitar is a 19th century instrument, its electronic mainly, not strings. If it was those typical guitars then its a different case, because that is strings.

I personally think its maakroo(sp), but thats because i am a bit biased because its very little known about this type of sound and instrument.

[mintyfresh]

bro... if you think Music is haram then the electric guitar is haram