Jump to content
Islamic Forum
dot

The Issue of Music in Islam

Recommended Posts

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

Share this post


Link to post
Share on other sites
PropellerAds
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

Share this post


Link to post
Share on other sites
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

:D

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

Share this post


Link to post
Share on other sites

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

Share this post


Link to post
Share on other sites

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

Share this post


Link to post
Share on other sites

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

Share this post


Link to post
Share on other sites

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?

Share this post


Link to post
Share on other sites

:D

 

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?

:D

:D

Share this post


Link to post
Share on other sites
:D

 

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?

:D

:D

 

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.

Share this post


Link to post
Share on other sites

:D

 

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

 

:D

Share this post


Link to post
Share on other sites
:D

 

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

 

:D

 

Well i think its haram to an extent, i dont think its haram as a whole.

Share this post


Link to post
Share on other sites

:D

 

:D i dont get that :D

 

what do you mean its only haram to an extent.. if you are in doubt then it is probably Shaytaan whispering to you...

 

and you only love it because Shaytaan is making you love it...

 

read this should benefit you insha'Allah

 

 

Click here to get a printable version

 

Question :

 

 

I exercise in a gym that is for women only. I have many health and psychological problems, but when I exercise, in addition to reading Qur’aan and reciting du’aa’, I feel much better than I did before.

My question is:

Is it permissible to exercise knowing that they put on music for exercising, which has a rhythm that is suited to what the trainer is doing, or what should I do? I am confused about this as I like to exercise, and there is no gym where they do exercises without music.

 

Answer :

 

Praise be to Allaah.

 

There is nothing wrong with a woman doing exercise if it is in a place that is only for women, where men cannot see them, so long as that is done to a limited extent and it does not distract her from something that is obligatory, and it does not lead to her missing prayers or delaying them until their time is over, or neglecting other duties.

 

Among the haraam things that may accompany exercise in some gyms is using music and listening to it. Al-Bukhaari narrated that Abu Maalik al-Ash’ari (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said: “There will be people among my ummah who regard as permissible zina, silk, alcohol and musical instruments.â€

 

From this hadeeth the ruling on musical instruments is clear, which is that it is haraam. The fact that they are mentioned alongside other haraam things, namely silk, alcohol and zina, reinforces the fact that they are haraam.

 

There is no difference of opinion among the four Imams that musical instruments are haraam.

 

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

 

Whoever plays these instruments as a form of worship is undoubtedly misguided and ignorant. But if he does it as a form of entertainment, then the view of the four imams is that all musical instruments are haraam. It is proven in Saheeh al-Bukhaari and elsewhere that the Prophet (peace and blessings of Allaah be upon him) said that there would be among his ummah those who regarded zina, silk, alcohol and musical instruments as halaal, and he said that they would be transformed into monkeys and pigs.

 

Majmoo’ al-Fataawa (11/576, 577).

 

Music destroys the heart and distracts people from the truth; it generates hypocrisy in the heart. It cannot soothe the nerves or be a remedy.

 

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:

 

Music and other kinds of entertainment are all evil, but they are things that the Shaytaan makes appear attractive and enjoyable, and he calls people to them so as to distract them from the truth by means of falsehood, and so that he can lead them away from that which Allaah loves, towards that which Allaah hates and has decreed haraam. Music, the ‘ood (a kind of stringed instrument) and all musical instruments are an evil and it is not permissible to listen to them. It is narrated in a saheeh report that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There will be people among my ummah who regard as permissible zina, silk, alcohol and musical instruments.†End quote.

 

Majmoo’ Fataawa al-Shaykh Ibn Baaz (3/346).

 

The Shaykh also said:

 

As for using music as a remedy, there is no basis for this, rather it is the work of fools. Music is not a remedy, but it is a disease. It is a kind of entertainment which cause sickness in the heart and leads to deviation of morals. The beneficial remedy that can calm the nerves is making the sick people listen to recitation of Qur’aan, beneficial exhortations and beneficial hadeeth. Using music as a remedy is something that gets people accustomed to falsehood and makes them even sicker. It makes listening to the Qur’aan and Sunnah and useful exhortations burdensome for them. Laa hawla wa laa quwwata illa Billaah (there is no power and no strength except with Allaah).†End quote.

 

Majmoo’ Fataawa al-Shaykh Ibn Baaz (9/429)

 

See also the answers to questions no. 43736, 5000 and 5011 for more information.

 

Based on this, you should advise these people and tell them that listening to music is forbidden in Islam and that there is no need for this haraam deed. There are many gyms which pay attention to that and they avoid playing music, which makes more people come to them. If they do not respond, then at least ask them not to use it whilst you are in the gym, so that you will not be a partner in this sin, remaining silent about an evil which you are obliged to denounce.

 

If you cannot do that, then you have to leave this gym: either look for another one, or look for another solution such as buying some equipment to use for exercising at home, which is better for you.

 

 

(www.)"you can't post links until you reach 50 posts_63.175.194.25/index.php?ln=eng&ds=qa&lv=browse&QR=78223&dgn=4"]Source[/url]

 

:D

Share this post


Link to post
Share on other sites

Whoever plays these instruments as a form of worship is undoubtedly misguided and ignorant. But if he does it as a form of entertainment, then the view of the four imams is that all musical instruments are haraam. It is proven in Saheeh al-Bukhaari and elsewhere that the Prophet (peace and blessings of Allaah be upon him) said that there would be among his ummah those who regarded zina, silk, alcohol and musical instruments as halaal, and he said that they would be transformed into monkeys and pigs.

 

 

I am doing it as a a hobby, aint gonna do a career or anything else in iit. :D

Share this post


Link to post
Share on other sites
Well i think its haram to an extent, i dont think its haram as a whole.

 

 

:D

 

 

:D :D

 

 

w/salaam

Share this post


Link to post
Share on other sites

What do u say about remembering Allah and His Messenger through songs? The songs which emphasize and encouraging people to believe in Allah, remembering Allah and do our duty as a slave of Allah.

 

Thanks in advance.

 

Peace be upon u.

 

Assalamualaikum. :D

Share this post


Link to post
Share on other sites
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

 

:D

 

Sister, who do you give more credibility to between the two scholars you quote on the one hand and Abdulla Ibn Mas`ud (radhi Allaho anh) on the other?

 

True, music and singing are not matters of faith. But they are haram in the opinion of sahaba, hence we must try and keep away from them.

 

Wassalam

Share this post


Link to post
Share on other sites
What do u say about remembering Allah and His Messenger through songs? The songs which emphasize and encouraging people to believe in Allah, remembering Allah and do our duty as a slave of Allah.

 

Thanks in advance.

 

Peace be upon u.

 

Assalamualaikum. :D

 

:D

 

Can you give any evidence for sahaba singing in praise of Allah :D? I do not know where you are from, and what you have experienced in life, but if you listen closely to the wordings of the songs currently being sung definitely have shirk in them. I would rather stick to what Mohammed :D taught his sahaba.

 

Wassalam

Share this post


Link to post
Share on other sites

:D

 

I would rather stick to what Mohammed :D taught his sahaba.

 

 

:D i agree.. :D

:D

:D

Share this post


Link to post
Share on other sites
:D

 

Sister, who do you give more credibility to between the two scholars you quote on the one hand and Abdulla Ibn Mas`ud (radhi Allaho anh) on the other?

 

True, music and singing are not matters of faith. But they are haram in the opinion of sahaba, hence we must try and keep away from them.

 

Wassalam

 

A scholar lived more close to prophet does not necessarily mean he is more knowledgeable about Islam. Do you know, these scholars whom you “assume†infallible did not know the import of the many of the verses of the Quran. The import of many verses of the Quran is only know in modern times.

 

Do not assume that all what is from these scholars are 100% true. There were fabircation of hadiths on a mssive scale and attributed to noble companions and tabieens. We will never know for sure if a report attributed is true or not. During the latter part of the Ummayyad Khilafat and throughout the 'Abbasid period a number of philosophical issues arose relating to Eman (Faith) and Sifat (Attributes of Allah). This resulted in the creation of various philosophical sects such as the Qadariyah, Jabariyah, Mu'tazilah, etc. Scholars belonging to these different sects made deliberate changes to the texts or Isnad (chain of narrators) of certain Hadith, and fabricated many Hadiths to lend support to their views. (Do you think all these scholars since they are close to the prophet are more knowledgeable than ours?)

 

The immediate followers (not all) of the prophet are responsible for fabrication of hadiths. Why they split into different sects. Why within a short period, Islamic State came into the hands of power mongers. They promoted hadiths suitable for them. When the people saw the tyranny of the monarchical system before them the religious authority feared that this might stir in them the will to revolt. They fabricated and promoted hadiths to their existence. Just as an example, read the following hadith, which is clearly against Quran, collected and recorded as Sahih by Bukhari.

 

“The Prophet said, "If somebody sees his Muslim ruler doing something he disapproves of, he should be patient, for whoever becomes separate from the Muslim group even for a span and then dies, he will die as those who died in the Pre-Islamic period of ignorance (as rebellious sinners)â€. (Bukhari 9.257, See also Hadith No. 176 and 177)

 

Do not assume that whatever is reported is true. Human intellect is ever increasing and expanding. Before people had no written materials to read and understand about Islam. We are blessed with all facilities to gain more knowledge and information about Islam. You just compare a 10 year old child living in modern times and a 10 year old child lived before 1000 years, you will know the difference.

 

Wassalam

Share this post


Link to post
Share on other sites
:D

 

Can you give any evidence for sahaba singing in praise of Allah :D? I do not know where you are from, and what you have experienced in life, but if you listen closely to the wordings of the songs currently being sung definitely have shirk in them. I would rather stick to what Mohammed :D taught his sahaba.

 

Wassalam

 

I am from Malaysia and I have heard songs that praise Allah and many others.

Share this post


Link to post
Share on other sites

As-salaamu

 

Dear angelf

 

Your last response to Abu Rafay shows the route of the problem, and that is you do not understand Islaam in the way that Allaah and His Messenger (sall-Allaahu 'alayhi wa sallam) have commanded us to. It only shows that you believe that ones 'aql is superior to the naql and that you do not have any knowledge about the science of hadeeth, because if you did you made not make blanket statements such as: "Do not assume that whatever is reported is true..." The belief that a hadeeth is authentic is not based on an assumption; it is based on an exact science.

 

So I think that rather than talking about whether music is permissible or not you should first learn the Usool by which we have been commanded to understand Islaam by, and that is to understand this religion in the manner that the Sahaabah did. The proofs for this are numerous.

 

You should also know that the 4 famous Madhhab’s all shard the same Usool in that to extract rulings they used the Qur’aan, the Sunnah and the ijmaa’ of the Sahaabah, there is some more detail to it than this since the Madhhab’s had varying principles, but the core was the same, the Qur’aan, the Sunnah and the ijmaa’ of the Sahaabah.

 

In light of all this it is peculiar that you believe people centuries later can understand the Qur’aan and what the aayaat of the Qur’aan mean better than those who accompanied the Messenger of Allaah (sall-Allaahu ‘alayhi wa sallam) and had him explain the Qur’aan to them.

 

Was-salaamu ‘alaikum

 

Aboo Uthmaan

Share this post


Link to post
Share on other sites
This resulted in the creation of various philosophical sects such as the Qadariyah, Jabariyah, Mu'tazilah, etc. Scholars belonging to these different sects made deliberate changes to the texts or Isnad (chain of narrators) of certain Hadith, and fabricated many Hadiths to lend support to their views. (Do you think all these scholars since they are close to the prophet are more knowledgeable than ours?)

:D

 

and u believe Allah left these innovators with out exposing them through the righteous ? ....rather they were destroyed in debates and many many books are written against this specific sects many of them are still with us today .Just because u are ignorant of what the scholars did doesnt mean they didnot lift a finger .The true scholars stayed far away from the rulers .

Imaam Abu haneefa was beaten up for not accepting the post of the Qadhi .Read about How Imaam Ahmad stood stern against the Mu'tazilah and the Jahamiyya even after being tortured for more than 2 years in the state prison .You simply have no idea of what they have done by Allah's will for preserving the purity of the Deen of Allah.

 

Here are some works that i know of were written against these sects and which are still extant today They are still available in arabic and are taught till today by the righteous scholars and are proofs of Allah's protection of this religion.

 

1.Kitaabul-Eemaan by the Imaam and mujtahid, Abu 'Ubayd al-Qaasim ibn Salaam (d.224H)

2.Kitaabul-Eemaan by the Imaam Ibn Abee Shaybah (d.235H)

3. Usoolus -Sunnah(Fundamentals of the Sunnah)and Ar-Radd 'alal Jahmiyyah waz-Zanaadaqah(Refuatation of the Jahamiyya and the zanadiqah) by the Imaam of Ahlus-Sunnah wal-Jammah Ahmad bin Hanbal (d.241H)

4. Radd ala Jahamiyya Kitaabul-Eeemaan and Kitabut-Tawheed (the last two being part of al-Jaami us-Saheeh) by Imaam al-Bukharee (d.256H).

5) As-Sunnah by the student of Imaam Ahmad, Abu Bakr al-Athram (d.273H)

6) Kitaabus-Sunnah (being part of the Sunan) by the faqeeh and Imaam Ibn Abu Dawood as -Sijistaanee (d.275H)

7) Ar-Radd 'alal-Jahmiyyah by imaam Ibn Qutaybah (d.276H)

8) Ar-Radd 'alal Jayhmiyyah by Imaam ad-Daarimee (d.280H)

9) As-Sunnah by the qaadee and haafidh, Ibn Abee 'Aasim (d.287H)

10) As-Sunnah by the haafidh ,Abdullah ibn Imaam Ahmad (d.290H)

11) As-Sunnah by the qaadee and muhaddith AbuBakr al-Maroozee (d.292H)

12) As-Sunnah by the student of Imaam Ahmad, al-Marwaazee (d.292H)

13) Sareehus-Sunnah by the mujtahid, mufassir and Imaam , Ibn Jareer at-Tabaree (d.310H)

14) Kitaabut-Tawheed wa Ithbaat Sifaatur-Rabb by the faqeeh and Imaam, Ibn Khuzaymah (d.311H)

15) Aqeedatut-Tahaawiyyah by the Imaam Abu Jafar at-Tahaawee (d.321H)

16) Al-Maqaalatul-Islamiyeen, Ar-Risaalah ilaa Ahlth-Thaghr and Al-Ibaanah 'an Usoolid-Diyaanah by Imaam Abdul-Hasan al-Asharee (d.324H)

17) Asl us-Sunnah by the haafidh and Imaam, Abu Haatim ar-Raazee (d.327H)

18) Sharhus-Sunnah by the Imaam of Ahlus-Sunnah wal-Jammah in his time, Imaam al-Barbaaharee (d.329H)

(19) Kitaab us-Sunnah by the qaadee, Abu Ahmad al-Asaal(d.349H)

(20) Ash-Shareeah by the faqeeh and Imaam, Abu Bakr al-Aajuree(d.360H)

(21) Itiqaad Aimmatul-Hadeeth by the faqeeh and Imaam, Abu Bakr al-Ismaeelee(d.371H)

(22) Kitaabus-Sifaat and Kitaabun-Nuzool by the haafidh, the Imaam, ad-Daaraqutnee(d.385H)

(23) Kitaabut-Tawheed and ar-Radd'alal-Jahmiyyah both by the haafidh and Imaam, Ibn Mandah (d.395H)

..there are plenty more i simply dont know about them .

List compiled from various sites..NOT my research

Edited by al-malabari

Share this post


Link to post
Share on other sites

:D to my brothers and sisters in Islam!

 

:D brothers aboo_uthmaan and brother al-malabari for of your responses. I shall just add some more points that need to be addressed.

 

A scholar lived more close to prophet does not necessarily mean he is more knowledgeable about Islam.

 

Before I start, please tell me what you know about respecting the Prophets. There is a prescribed way of sending salutations to them. They are not people you can name like your next-door neighbor.

 

Yes, a scholar who lived with Mohammed :D had him as the teacher. I am sure you cannot disagree that the quality of a teacher affects the quality of the students. The better teacher will impart better knowledge, and hence create more knowledgeable students.

 

Do you know, these scholars whom you “assume†infallible did not know the import of the many of the verses of the Quran. The import of many verses the Quran is only know in modern times.

 

I did not say or assume anybody was infallible. Here you unduly try to quote me with something I have not said. Can you tell us which verse was not understood by Rasool Allah :D and his sahaba (radhi Allaho anhum ajmaeen) and has been understood in modern times? Here I am refering to matters of the deen, not of this world, as that is the basis of our discussion.

 

The immediate followers (not all) of the prophet are responsible for fabrication of hadiths. Why they split into different sects. Why within a short period, Islamic State came into the hands of power mongers. They promoted hadiths suitable for them. When the people saw the tyranny of the monarchical system before them the religious authority feared that this might stir in them the will to revolt. They fabricated and promoted hadiths to their existence.

 

Here you have gone and made a number of baseless allegations upon the sahaba. I believe you have to ask Allah :D for forgiveness for this. Maligning people who have spent their life in dedication to Allah :D and serving His Messenger :D.

 

Just as an example, read the following hadith, which is clearly against Quran, collected and recorded as Sahih by Bukhari.

 

“The Prophet said, "If somebody sees his Muslim ruler doing something he disapproves of, he should be patient, for whoever becomes separate from the Muslim group even for a span and then dies, he will die as those who died in the Pre-Islamic period of ignorance (as rebellious sinners)â€. (Bukhari 9.257, See also Hadith No. 176 and 177)

 

Here you have made a categorical statemnt and claimed that a hadith is agaisnt the Qur'an. I shall appreciate your proving to us in what way this is against the Qur'an and that this is not an authentic hadith.

 

Do not assume that whatever is reported is true. Human intellect is ever increasing and expanding. Before people had no written materials to read and understand about Islam. We are blessed with all facilities to gain more knowledge and information about Islam. You just compare a 10 year old child living in modern times and a 10 year old child lived before 1000 years, you will know the difference.

 

Wassalam

 

I am sorry, it is only the people who have limited knowledge of Islam, and have concentrated more on worldly knowledge that would say a thing like that. Human intellect was at its height when people were inventing things, not when they are using the fruit of the inventions to make further improvements. Muslims scientists and mathematicians were the founders of many discoveries that are bases for present day developments.

 

Wassalam

Share this post


Link to post
Share on other sites

Create an account or sign in to comment

You need to be a member in order to leave a comment

Create an account

Sign up for a new account in our community. It's easy!

Register a new account

Sign in

Already have an account? Sign in here.

Sign In Now


×