Ray

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"Some have learnt many Tricks of sly Evasion, Instead of Truth they use Equivocation, And eke it out with mental Reservation, Which is to good Men an Abomination."

I don't have to attend every argument I'm invited to.

HAKUNA MATATA

Lunatock

Stop, just stop. The Eastside Pakistani's would fall in line at "no Cricket".

Ray

platinum786

Hasba act was like 6 months ago, it failed misrably.

MMA was a one election wonder, it was required to break the votes of PPP and PML-N, heck even MQM where allowed to stand in an election. Don't worry about them, they are a side show.

Lahori paa jee

MMA's coming to power was not a wonder thing. I knew it before the elections that they will win. It was in a party where a few ISI men said the election results will be a surprise.

__________________
Nisaar main teri galiyon pe aaye watan, ke jahan
Chali hai rasm keh koi na sar utha keh chaley

platinum786

why didn't you tell me earilier, i could have won a lot of money in those strange korean betting rings.

Lahori paa jee

BTW music is not unislamic. Daf (sort of Dafli) was played during Prophets times during celebrations. he did not forbid it

Lahori paa jee

Hahaha. Ok next time you want to know something just pm me

platinum786

some people claim it is, it's defintely not a poitive impact in it's current format, i mean rap, rnb, is all about drugs and women wtih big big arses...rock i wouldn't know don't lsiten to that crap, and pop music makes young school girls want to sleep with popstars...it's all a little mesy.

but then back in the day old skool rap was a politicla movement, it was incredible.

Ray

Wahabis claim that it is unIslamic.

platinum786

yeah, there are negatives sides to music, but haram, no.

Haram is forbidden, god never forbid music, god forbid doing things to lead people away from faith, like back in the day the kaba was used for idolarators to dance around in, ie moving away from god.

Lahori paa jee

Thats what i was talking about

Ray

Muslim priest bans music in marriages

Firdaus Ashraf in Mumbai | February 14, 2004 10:57 IST

At 38, Zafar Ahmed, the imam of Juma Masjid, Cheetah Camp looks like any other preacher working for a masjid in suburban Mumbai.

However, he has clout that very few imams can boast off in the metropolis. Reason? He gave a call six months ago to ban music in Muslim marriages in the Cheetah Camp area. Other maulvis in the area have also issued similar fatwas though they are from different sects of Islam, -- Deobandi, Barelvi, Shahfi and Al Hadees.

Result: For the last six months, music has been absent at all Muslim marriages in the area and no one is complaining.

Cheetah Camp is located in northeastern Mumbai and has a population of around 150,000 people, nearly 80 per cent of who are Muslims working as either artisans or daily wage workers.

"We found that our Muslim brethren were creating too much of noise by playing music on loudspeakers. This is un-Islamic and at the same time disturbs the entire neighbourhood. So we issued a fatwa stating that maulvis from our area won't conduct Muslim marriages if they play music," says Ahmed.

Embroidery worker Riyaz Patel says, "I never knew that Islam prohibits music in marriage. Ever since I came to know, I have instructed all my relatives not to have music at their marriages as it is un-Islamic. My son was married two months ago and I didn't find anything wrong when no music was played. In fact, the ambience was excellent. Everybody liked the way the marriage was conducted."

Asked didn't he feel that this was Talibanisation and a threat to Muslims who want to celebrate their marriages with music, Ahmed says, "We are not like the Taliban. We are not boycotting such families socially. We only boycott their marriages. This is mentioned in our hadith and shariah (Islamic law) that music should be not played during marriages, which are supposed to be very simple affairs and without wasteful expenditure. So, we are only propagating the view of our religion."

A staunch follower of the Deobandi school of thought, which does not believe in playing music or watching television, Ahmed has never watched television and prevents his six children also from doing so.

"Why does a man like me need television? What will I achieve? I am a follower of God and I don't believe in watching things, which will serve no purpose for me," he says.

However, Ahmed believes the media has blown their diktat out of proportion and is misreporting the entire event.

"They wrote that we are giving instructions like Al Qaeda to our Muslim brothers. This is not true. The change at the ground level has been tremendous in the last six months ever since the ban was imposed. We have small lanes and bylanes in our area. The houses are very close to each other. People don't quarrel with their neighbours at the time of weddings as they used to do earlier. So in our locality is peaceful during weddings," he adds.
http://www.rediff.com/news/2004/feb/14muslim.htm

Ray

Music and Singing in the Light of the Quran and Sunnah by Abu Bilal Mustafa Al-Kanadi

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Analysis Of Quraanic Texts And Commentaries

It is vital that one critically assesses the extent to which certain verses of the Quraan allegedly stand as proof for against the legality of music and singing. Some of those verses which might be misconstrued to indicate that music, singing, dancing etc. are permissible, are mentioned first. They are then followed with a sample of verses which certain scholars have claimed to be proof of prohibition regarding this issue.

Verses Claimed To Indicate The Legality Of Music.

The following verses regarding the psalms of Dawood(upon whom be peace) is case in point.

The First Verse:

"And verily, We did favour some of the prophets over others, and to Dawood We gave the Psalms.

How does this verse purport to be proof for those who claim legality? It is a common misconception of certain Muslims-especially those having a western background or living in the west-that Dawood (peace be upon him)composed the Psalms and sang them to the accompaniment of music.

There are even some commentators of English translations of the Quraan who fall prey to the same error. For example, Abdullah Yusuf Ali comments on this verse saying, "The spiritual gifts with which the prophets came, may themselves, take different forms according to the needs of the world and the times in which they lived, as judged by the wisdom of God. A striking example here given is the gift of song and music as given to David. . .

The fact is that the Psalms were not composed by Prophet Dawood(a. s) , but rather were revealed to him by Allah, the exalted, as is clearly stated in the Quraan. Additionally, now where in the Quraan or in the authentic traditions is there any support for this accompanying the psalms with musical instruments.

In order to properly understand the true nature of the psalms (az-Zaboor) , one must look to some of the dependable Quraanic commentaries(tafaseer). Ibn Katheer(Allah’s mercy be upon him), explains the meaning of the term Az-zaboor saying: "Az-Zaboor is the name of the book revealed by Allah to Dawood(a. s).

Al-aloosi further confirms this saying, "Az-Zaboor is the name of the book sent down to Dawood (a. s):it was revealed to him gradually, by installments.

As to the nature of these psalms, Al-Qurtubi states, "Az-zaboor is the book of Dawood, consisting of one hundred and fifty chapters; however, it contained no rulings of divine law on matters of prohibited or allowed things. Rather, it consisted of words and wisdom and admonishment.

Al-Aaloosi adds to this description that "the Zaboor also contained divine praises and glorification of Allah,

Prophet Dawoods captivating , melodious voice was exceedingly beautiful and effective. When he recited the Zaboor, men, jinn, birds and wild animals gathered around him.

The Second Verse

Some ignorant people claim that the following text regarding Prophet Ayoob(Job), whom Allah tested with various trials and tribulations , permits music and dancing:

Allah, the exalted and mighty, commands his messenger, Muhammad(saw)in the Quraan, "And recall Our servant, Ayoob, when he cried unto his Lord, 'Verily, Satan has afflicted me with distress and suffering . 'It was said unto him, 'Strike the ground with your foot; here is a spring for a cool bath and water to drink.'

In these verses Allah, the glorious and exalted, directs His Prophet, Ayyoob, to strike his foot upon the ground, whereupon a spring came forth. He bathed in its cool, soothing water which healed the disease afflicting the outer surface of his body. He also drank from the spring which removed the illness that afflicted his innermost body. Thus, after putting his faithful servant, Ayyoob, to excruciating tests and trials, Allah Taala judges him to be firm, patient and unwavering in his faith, saying: "Truly, we found him firm in patience and constancy; how excellent a slave. Verily, he was ever turning in repentance (to his Lord).

Regarding this verse, Al-Qurtubi mentions in his tafseer that certain ignorant ascetics and common Sufis have sought proof for the permissibility of dancing in Allah’s saying to Ayoob , "Strike the ground with your foot" accompaniment of certain ritual formulas (adhkaar) and musical instruments a form of worship(ibaadah) which brings one closer to Allah. Of course, such things are none other than bidah(blameworthy innovations and misguidance in deen). He relates the reply of some scholars to such baseless claims. Abul-Faraj Ibnul-Jowzi says, "This is an empty argument. Had there been a command for the striking of the foot as an act of joy, there might be some slight excuse for such a view, however the fact is that the command for striking the ground with the foot was in order to get the spring water to flow from it."

Ibn Aqeel gives a further rebuttal by questioning , "How is the proof of the legality of dancing deduced from the simple fact that an afflicted person is ordered as a means of miraculous healing to strike the earth with his foot in order to cause water to spring forth?", "It would also be right to interpret Allah’s saying to Moosa, "Strike the stone with your staff" as a proof for the legality of striking (rhythmically)upon (stuffed) cushions with sticks! We seek refuge in Allah from such fraudulent playing with the Shariah."

Obviously, one could make endless far-fetched analogies between certain verses of the Quraan and various, false preconceived notions which one might hope to substantiate. May Allah protect us from such evil manipulation of the divinely-revealed law.

It is essential at this point to mention that if it were established-for the sake of argument-that Dawood (peace be upon him)did in fact have musical accompaniment to his psalms: such a thing would not be proof that music, singing to musical accompaniment, etc. are followed in Islam. This is substantiated by the agreed upon principle from the science of usoolul fiqh which states that the revealed law(sharun)of those who came before us is considered applicable in so far as such law of Islam as embodied in the Quraan and the authentic sunnah.

However, as will be presented later, there is abundant authentic proof from the Islamic Shariah which prohibits music. Therefore, this prohibition by the Islamic Shariah abrogates all previously revealed law and nullifies any support it may have made for the legality of music. With this in mind, it becomes abundantly clear that the attempts of certain persons to such previously mentioned verses as proof for the permissibility of music are baseless and untenable .

Quraanic Verses Alleged To Indicate Prohibition Of Music

In his tafseer, Imam Al-Qurtubi mentions that there are three verses which have been used by the ulaama as proof of the contempt for and the prohibition of singing.

The First Verse

The first of these verses appears in Soorah An-Najm Allah, the blessed and Exalted , addresses the disbelievers from the tribe of Quraysh:

"Do you marvel at this statement, and laugh and do not weep, while you amuse yourselves(proudly) in vanities? Rather, prostrate before Allah and worship Him).

The important phrase is Allah’s saying, "(Wa antum saamidoon") ("While you amuse yourselves (proudly) in vanities). Due to the root 'samada' having various interpretations in the Arabic language, the scholars differ about this phrase's meaning. As a result, different interpretations are given by the commentators of the Quraan, such as the companions, taabieen and later scholars of tafseer.

Al-Qurtubi refers to the various derived meanings mentioned by the linguists. Among the meanings understood from the root' samada' is the raising of ones head up proudly or in disdain. When conjugated , the noun form 'sumood' means leisure or idle play, while saamid(the doer of the action) means one who plays idly with musical instruments or other objects of play. It is said to the singing girl, "Asmideena!" ("Amuse us with your singing!")However, saamid can also designate one who lifts his head in pride and haughtiness, as mentioned in the ancient dictionary, As-sihah A further meaning derived from the root "samada" is the notion of standing motion less or idle. This was mentioned by Al-Mathdawi one of the famous grammarians, but he added that the common, established meaning in the language points to the idea of turning away by making fun and amusement. Finally, Al-Mubarid mentions the meaning of saamidoon saying, "Saamidoon" means "khaamidoon(silent, motion less) .

At-Tabari mentions in detail the various narrations traced to the "sahaabah" and "taabieen" According to Ibn Abbaas, the word "saamidoon" in this verse refers to the "mushrikeen's habit of singing and playing noisily whenever they heard the Quraan being recited, in order to drown out the reciters voice so that others wouldn’t hear it. This meaning is used by the people of Yemen.

Ibn Abbas also indicated a second, more general meaning for the word "saamidoon"; namely, that they were playing and amusing themselves and making light of the affair. The same opinion was held by some' taabiyeen' such as Ikrimah and Ad-Dahhaak. A third meaning given by Ibn Abbaas is that they held their heads up in pride. Of the 'Tabieen have indicated certain meanings similar to the preceding linguists views. Thus, Qataadah reports Al-Hasan as saying that 'Samidoon is the mushrikeens being inattentive and negligent. Mujaahid says it indicates their being in a state of extreme anger or rage. It is interesting to note that other major commentaries of "ahkamul Quraan"(jurisprudential rulings derived from the Quraanic texts) do not even mention this verse as proof for the prohibition of music, etc. For example, see the works of Al-Jassaas, Ibnul-Arabi and Ilkeeyaa Al-Harraasi.

Clearly, the term "saamidoon" has various possible meanings eg. that those referred to were singing noisily and amusing themselves with music and idle play, that they were holding their heads in pride, or that they were exhibiting extreme anger and hatred for what they heard of the Quraan and the message of Islam. Furthermore, it could indicate that they were indifferent, negligent and rejectionist in their attitude. All of these meanings are possible, and are not-in essence-contradictory. Most likely, saamidoon is a comprehensive description of their different reactions upon hearing the verses of the Quraan and the new message of tawheed. However, it must be said that when a Quranic term yields a number of different possible meanings and we have no clear, authentically-reported statement from the Prophet defining it in a strict sense, then such a verse containing the said term cannot be used as an unequivocal, decisive proof(daleelun qatee) of any particular meaning. Thus, this verse cannot stand alone as an incontestable proof of the prohibition of singing, music, etc. Rather, other evidence, either from the Quraan itself or from the authentic sunnah, must prove such a position. The Second Verse

Another verse alleged to be proof of the illegality of music, singing, etc. is mentioned in Soorah Al-Israa as follows: After Iblees(Satan) refuses to bow before Adam as ordered, he requests that Allah grant him respite until the day of resurrection, so that he may misguide all but a few of the descendants of Adam (peace be upon him). Allah, the Glorious and exalted, addresses Satan thus,

"And excite any of them whom you can with your voice. Assault them with your cavalry and infantry, be a partner with them in their wealth and children, and make them promises. But Satan promises them nothing except deceit.

It is related that some of the commentators from the generation of the taabieen, such as Mujahid and Dahhaak interpreted Satans exciting mankind with his voice to mean through the use of music, song and amusement. Ad-Dahaak said it was the sound of wind instruments. However, according to Ibn Abbaas, the voice mentioned in the verse refers to every form of invitation which calls to disobedience to Allah, the Exalted. After mentioning the various interpretations of the commentators, At-Tabari says, "The most correct of these views expresses that verily, Allah, the blessed and Exalted, said to Iblees, "Excite whosoever of Adam's progeny you can with your voice" and he did not specify any particular type of voice. Thus, every voice which is not an invitation to Allah’s worship and to his obedience is included in the meaning of Satans 'voice which is referred to in the Quraanic verse.

In conclusion , this verse-like the preceding one -is too general in its meaning , and is not by itself an explicit and unequivocal proof of the prohibition of music and singing , except in the case that such singing and music invites or leads to disobedience to Allah. Therefore, one must look at other unambiguous texts which clearly show music, singing, etc. to be prohibited intrinsically and not due to some extraneous variable.

The Third Verse

The final verse, and the one most often presented as proof of prohibition is located in Soorah Luqmaan. Allah, the exalted says:

"And there are among men those who purchase idle talk in order to mislead others from Allah’s path without knowledge , and who throw ridicule upon it. For such there will be a humiliating punishment."

After mentioning the condition of the felicitous (those who are guided by Allah’s Book and who benefit from listening to it), Allah, the glorious and Exalted, reveals the condition of the miserable ones who refuse to benefit from hearing the word of God. They only devote themselves avidly to idle and foul talk, empty amusements and all other false works and deeds whose purposes are to turn others away from Allah’s path and to make it the butt of mockery.

Ibn Jareer At-Tabari, in his Jaamiul Bayaan , mentions that the interpreters of the Quraan differed as to the meaning of the term "lahwal hadeeth" "idle talk" which occurs in the above quoted verse. Their views regarding its meaning can be formulated into three basic categories.

The first category defines the term "lahwal hadeeth" (a)singing and listening to songs(b)the purchasing of professional male or female singers and (c)the purchase of instruments; namely, the drum(tabla). The elements of this category revolve around reference to the blameworthy usage of instruments of amusement, in short, music and song. This view was held by a number of companions such as Ibn Masood, Jaabir and Ibn Abbaas. It is related that the former was questioned regarding the meaning of the verse under discussion to which he replied, "I swear by the One other than whom there is no god that it refers to singing(ghinaa)"; He repeated it three times to emphasize his position. It is related that Ibn Abbaas said it referred to "singing and the like" Jaabir is reported to view its meaning to signify singing and listening to songs. This general view pointing to censure of music and song was also held by a great number of taabieen, such as Ikrimah, Mujaahid, Makhool and Umar bin Shuayb, to name only a few.

The second category of interpretation centers around the idea that "lahwal hadeeth" indicates conversation inviting to or consisting of shirk(polytheism). This view was the view of some tafseer scholars from the generation after the companions , such as Ad-Dahaak and Abdur-Rahmaan bin Zayd bin Aslam.

The third category conveys the meaning of all false talk, actions or deeds, whose nature it is to divert people from Allah’s path and from His worship and remembrance. For example, Al-Aaloosi relates that Al-Hasan AlBasri was reported as saying that "lahwal hadeeth" includes "everything which distracts one from worship and the remembrance of Allah such as whiling the night away in idle conversation or entertainment, jokes, superstitious, tales, songs and the likes thereof" Al-Aaloosi supports this view, saying that the verse should be interpreted to include all such blameworhty words and deeds which divert one from Allah’s path.

After having conveyed the previously -mentioned categories of tafseer, Ibn Jareer relates the commentary of Ibn Zayd about the verse, "And there are among men those who purchase idle talk in order to mislead others from Allah’s path without knowledge, and who throw ridicule upon it. "Ibn Zayd said, "The people referred to (in this verse) are the disbelievers. Don’t you see that it says(in the immediately following verse). "And when our revelations are recited to such a person he turns away in pride as if he hadn’t heard them, as if there was a deafness in his ears. The people of Islam are not as those described here, although some say the verse refers to Muslims(as well). The verse refers to the disbelievers who pitched their voices in a tumultuous clatter to drown out the hearing of the Quraan.

At-Tabari concludes by offering his own weighted preference for the general, inclusive meaning as conveyed in this final category. He states , "The most correct view regarding the meaning of (lahwal hadeeth) is the one which indicates every form of conversation which diverts from Allah’s path-the hearing of which has been prohibited by Allah or his messenger(s. a. w). This is because the statement by Allah, the exalted, is general and inclusive, and does not exclude certain forms of conversation. Therefore, His statement remains in its general context unless proof which specifies it appears and singing and polytheism(shirk) are included in this general statement.

From what has preceded , it is to be understood that a specific or exclusive meaning such as singing or shirk cannot be proven; rather, the verse and particularly the phrase(lahwal hadeeth) should be interpreted as anything which diverts one from Allah’s path. Music, singing, etc.(since they occupy peoples attention and distract them from Allah’s worship and remembrance and invite to His disobedience), no doubt fall under the general censure, blame and rebuke cast upon those who fall into this category. However, this verse is not itself an explicit, unequivocal proof for the prohibition of music, singing, etc. Rather, its prohibition is conditional and incidental as stated above. Thus, this issue requires other external proofs which are both clear and categorical, so as not to leave the least bit of doubt in the mind of the conscientious , truth seeking believer. In order to achieve such a lofty, yet absolutely vital objective, it is necessary to turn to the second source of the Islamic shariah, the authentic sunnah of Allah’s Messenger(s. a. w)

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 Shareeah. The exceptions to this general rule are specific, limited types of innocent singing or chanting without any instrumental accompaniment of the simple hand drum(duff) 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(daeef) 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 translation of the hadeeth follows: "The Prophet(saw) 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, wine-drinking and the use of musical instruments(ma'azif). 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"

A Crictical Discussion Of The Isnaad Of The Hadeeth:

"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, wine-drinking and the use of musical instruments(ma'azif). 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."

Prior to a discussion of the meaning of the part of this hadeeth relevant to this treatise, its 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, implying that the hadeeths isnaad is disconnected(munqati) and therefore not valid as proof in the prohibition of music, song, musical instruments, etc. This type of isnaad, termed muallaq, contains a missing link. However, Al-Bukaaris hadeeth, Shaykh Ibnus-Sallah, in his celebrated work, Uloomul Hadeeth, Shaykh Ibnus Sallah, in his celebrated work, Uloomul Hadeeth(his treatise on the science or methodology of hadeeth criticism and assessment). In his commentary of Saheehul Bukhaari, entitled Fathul Baari, Ibn Hajar mentioned Ibnus Salaahs meticulous refutation of Ibn Hazms statement.

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

And finally, there is Ibn Hajars distinctive work, Taghleequt Taleeq, a rare and stupendous masterpiece, which brings together connected, authentic chains (asaneed) of transmitters for those traditions which appear in Al-Bukhaaris compilation in the form of the disconnected (mualliq) type of hadeeth, thereby dispelling accrued misconceptions regarding the claim of "weak" hadeeths occurring in the text(matn) of Al-Jaamis As-saheeh). After quoting other complete, authentic chains for the tradition under study, along with the sources wherein such chains of transmitters are mentioned. Ibn Hajar concludes by emphasizing(in reference to Al-Bukhaaris 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 Muhammad Ibn Hazam labeled it a 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. 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 Hibbaans narration, the transmitter stated that he heard from both of them. . . I have in my possession yet of the 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".

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 Yusuf Al-Qardaawi, in his popular book, entitled Al-Halaal wal Haraam fil Islam says in regard to the extant hadeeths 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. The Qaadi Abu Bakr Ibnul-Arabi said, 'There is no authentic hadeeth and its scholars. The Qaadi Abu Bakr Ibnul-Arabi said, "There is no authentic hadeeth prohibiting singing. 'And 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." Unfortunately, the statement that "all" the narrations are weal 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 in the case in many aspects of his school of Dhaahiri fiqh), he has certain untenable and unfounded, even some very abnormal views. 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. In fact, there is unanimous consensus among the most reputable critical scholars of hadeeth regarding Ibn Hazms erroneous assignment of a ruling of daif(weakness) to Al-Bukhaaris 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 decision and avoided much blame and censure.

Having established the authenticity of the afore mentioned narration recorded in Imam Al-Bukaaris 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-Bukhaaris Hadeeth

The portion of Al-Bukhaaris hadeeth which is presently of concern is that segment whose text states: Its translation follows":

"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' maazif'. In order to discover what it implies, one must turn to Arabic dictionaries of hadeeth terms and other scholarly works. According to Lisaanul Arab maazif is the plural of mizaf or azf and indicates objects or instruments of play or leisure which are beat upon their sound. If the singular form is used (mizaf), it specifically means a type of large wooden drum use mainly by the people of Yemen. The noun 'azf' also stands for the act of playing with 'maaazif' is hand drums (duff) or other instruments which are struck upon. Al-Jowhari, the author of the ancient dictionary, As-sihaah, asserts that maazif signifies musical instruments, al-aazif indicates one who sings, and the azf of the wind is its voice. In the famous Taajul 'Aroos min Jawaahiril Qaaamoos, besides quoting the above mentioned meanings, the small hand drum (duff) or other such musical objects. And finally, in the small hand drum (duff) or other such musical objects. And finally, in the famous dictionary, An-Nihaayah fee Ghareebil Hadeeth. Ibnul Atheer mentions the meaning of maazif as it is used in various hadeeths. He comments, "By 'azf is meant playing with maazif, consisting of duff (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.

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

Such a detailed analysis of the meaning of the term maazif, as mentioned in the most authoritative dictionaries of the Arabic language , is "interpret" it in a matter suiting their pre conceived notions or opinions. It clearly has been established that the word maazif-according to correct Arabic usage-indicates a specific number of things(a)musical instruments (b) the sounds of those musical instruments(music) and (c) singing to instrumental accompaniment.

Analysis Of The Text As A Proof Of Prohibition

An analysis of the hadeeths wording clearly indicates the unlawfulness of music. In the text it is said that people from the Prophets ummah will" seek to make lawful "that which is termed "maazif". 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 is a 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 maazif. 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 maaziff 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-Bukkhaari'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 in the chapter on punishments, whose sanad and text in Arabic is as follows: The translation is:

"The messenger of Allah(s. a. w)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, Abtut-Teeb Muhammad Shamsul-Haqq Adheem-Aabaadi Furhtermore, it was given a degree of saheeh by muhaddith of our era, Shaykh Muhammad Naasiruddeen Al-Albaani. mentioned its detailed, critical evaluation and assessment in his Silsatul Ahaadeeth As-Saheehah and in his Saheehul Jaamis Sagheer. It further mentioned and authenticated in his Ghaayatul Maraam Takhreejul Halaali wal Haraam.

The Narration Of Ahmad Bin Hanbal

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

The First Text The Prophet(s. a. w) 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(s. a. w)said

"Verily, Allah has prohibited for my Ummah: wine, gambling, a drink distilled from corn, the drum and the lute while He supplemented me with another prayer, the witr. "

These narrations have also been related by other compilers, such as Al-Bayhaqi in his Shubul Eemaan with an authentic isnaad and At-Tabaraani in Al-Mujam Al-Kabeer with a jayyid(good) isnaad. The detailed proof of their verified authenticity are mentioned in Al-Albaanis Saheehul Jaamis Sagheer. It is further authenticated in his Mishkaatul Masaabeeh and in his work, Al-Ahadeeth As-Saheehah.

The Narration Of Al-Haakim And Others

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

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

This hadeeths degree is hasan and it has been strengthened by another narration related by Abu Bakr Ash-Shafiee in his work, Ar-Rubaaeeyat. Its abbreviated text follows.

The Narration Of Abu Bakr Ash-Shaafiee

Anas bin Maalik related from the Prophet(saw)that "Two cursed sounds are that of the [wind]instrument[mizmaar] played on the occasion of joy and grace, and woeful wailing of joy and grace, and woeful wailing upon the occurrence of adversity".

A similar text with slightly different wording is related by Al-Bazzaar in his collection of hadeeths. Al-Haafidh Nooruddeen Al-Haythami mentioned it in his Majma'Az-Zawaaid 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. The traditions quoted are not the only available authentic hadeeths which establish prohibition. There are others, however the scope of treatise does not allow a more detailed exposition. The sample mentioned sufficient proof, for "Verily therein is a reminder for any who has a heart or who gives era and earnestly witnesses[the truth].

Consensus Of The Companions, Taabieen, Imams And Other Fuqahaa

No doubt, the companions of the Prophet(saw) were the best people after the Messengers of Allah. The companions received the knowledge of Islam from the Prophet(saw) and faithfully conveyed it to us. Therefore, it is useful to know their views regarding the subject of this treatise, for their consensus(ijtimaa) carries absolute weight in this matter and clarifies the correct view, removing any lingering doubts in the hearts of those who have not yet been graced with the gift of surety(yaqeen) and conviction.

In order to further strengthen the view previously established , it is necessary to review the opinions of the tabieen, the four imams and other accomplished to review the opinions of the tabieen , the for imam