I have come to the conclusion that singing & music is permissible, as long as the content does not contain anything which is forbidden in Islam (i.e. indulging in drinking; sexually exciting the audience), and if the music is not violent or being listened to at a loud volume (to show off).
I base my conclusion from these facts (and a few others):
Among the entertainments which may comfort the soul, please the heart, and refresh the ear is singing. Islam permits singing under the condition that it not be in any way obscene or harmful to Islamic morals. There is no harm in its being accompanied by music which is not exciting.
In order to create an atmosphere of joy and happiness, singing is recommended on festive occasions such as the days of 'Eid, weddings and wedding feasts, births, 'aqiqat (the celebration of the birth of a baby by the slaughter of sheep), and on the return of a traveler.
‘Aishah narrated that when a woman was married to an Ansari man,** the Prophet(peace be on him) said, " ‘Aishah, did they have any entertainment?** The Ansarare fond of entertainment.’’ **(Reported by al-Bukhari.) **
Ibn 'Abbas said, " ‘Aishah gave a girl relative of hers in marriage to a man of theAnsar. The Prophet (peace be on him) came and asked, 'Did you send a singer along with her?’ ‘No,’ said 'Aishah. The Messenger of Allah (peace be on him) then said, The Ansar are a people who love poetry. You should have sent along someone who would sing, ‘Here we come, to you we come, greet us as we greet you.’ " **(Reported by Ibn Majah.) **
'Aishah narrated that during the days of Mina, on the day of 'Eid al-Adha, twogirls were with her, singing and playing on a hand drum. The Prophet (peacebe on him) was present, listening to them with his head under a shawl. Abu Bakr then entered and scolded the girls. The Prophet (peace be on him), uncovering his face, told him, “Let them be, Abu Bakr. These are the days of 'Eid.” **(Reported by al-Bukhari and Muslim.) **
In his book, Ihya ulum al-deen, (In the quarter on “Habits”, in the book Listening to Singing.), Imam al-Ghazzali mentions the ahadith about the singing girls, the Abyssinians playing with spears in the Prophet’s Mosque, the Prophet’s encouraging them by saying, “Carry on, O Bani Arfidah," his asking his wife, 'Aishah, "Would you like to watch?” and standing there with her until she herself became tired and went away, and 'Aishah’s playing with dolls with her friends.
All these ahadith are reported by al-Bukhari and Muslim in the two Sahihs, and they clearly prove that singing and playing are not haram. Fromthem we may deduce the following:
First: The permissibility of playing; the Abyssinians were in the habit of dancing and playing.
Second: Doing this in the mosque.
Third: The Prophet’s saying, ‘Carry on, O Bani Arfidah,’ was a command and a request that they should play; then how can their play be considered haram?
Fourth: The Prophet (peace be on him) prevented Abu Bakr and 'Umar from interrupting and scolding the players and singers. He told Abu Bakr that 'Eid was a joyous occasion and that singing was a means of enjoyment.
Fifth: On both occasions he stayed for a long time with 'Aishah,** letting her watch the show of the Abyssinians and listening with her to the singing of the girls**. This proves that it is far better to be good-humored in pleasing women and children with games than to express such disapproval of such amusements out of a sense of harsh piety and asceticism.
Sixth: The Prophet (peace be on him) himself **encouraged 'Aishah by asking her, “Would you like to watch?” (Reported by al-Bukhari and Muslim.) **
Seventh: The permissibility of singing and playing on the drum…and what follows, to the end of al-Ghazzali’s discussion on singing.
It is reported that many 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 "
However, since singing is in many cases associated with drinking parties and night clubs, many scholars have declared it to be haram or at least makruh. They state that singing constitutes that kind of idle talk which is mentioned in the ayah, 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. (31:6)
Says Ibn Hazm: 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 also refutes the argument of those who say that since singing is not of “the truth” it must be of “error,” referring to the verse, **“And what is beyond the truth except error?” (10:32). **He comments, The Messenger of Allah (peace be on him) said, **'Deeds will be judged according to intentions, and everyone will get what he intended. (Reported by al-Bukhari and Muslim.) **Accordingly, the one who listens to singing with the intention of using it in support of a sin is a sinner, and this holds true of anything other than singing (as well), while one who listens to singing with the intention of refreshing his soul in order to gain strength to do his duty toward Allah Ta’ala and to dogood deeds, is a good and obedient servant of Allah, and his action is of the truth. And he who listens to singing intending neither obedience nor disobedience is doing something neutral and harmless, whicis similar to going to the park and walking around, standing by a window and looking at the sky, wearing blue or green cloths, and so on.
However, there are some limitations to be observed in the matter of singing:
The subject matter of songs should not be against the teachings of Islam. For example, if the song is in praise of wine, and it invites people to drink, singing or listening to it is haram.
Although the subject matter itself may not be against the Islamic teachings, the manner of singing may render it haram; this would be the case, for example, if the singing were accompanied by suggestive sexual movement.
Islam fights against excess and extravagance in anything, even in worship; how, then, can it tolerate excessive involvement with entertainment? Too much time should not be wasted in such activities; after all, what is time but life itself? One cannot dispute the fact that spending time in permissible activities consumes time which ought to be resaved for carrying out religious obligations and doing good deeds. It is aptly said, “There is no excess except at the expense of a neglected duty.”
Each individual is the best judge of himself. If a certain type of singing arouses one’s passions, leads him towards sin, excites the animal instincts, and dulls spirituality, he must avoid it, thus closing the door to temptations.
There is unanimous agreement that if singing is done in conjunction with haram activities—for example, at a drinking party, or if it is mixed with obscenity and sin—it is haram. The Prophet (peace be on him) warned of a severe punishment for people who sing or listen to singing in such a situation when he said, Some people of my ummah will drink wine, calling it by another name, while they listen to singers accompanied by musical instruments. Allah will cause the earth to swallow them and will turn some of them into monkeys and swine. (Reported by Ibn Majah.) This does not mean that they will be physically transformed into the bodies and outward form of monkeys and swine but rather in heart and soul, carrying the heart of a monkey and the soul of a ###### in their human bodies.
Also, there is no mention of Music being Haraam, in the Quran.
People who disagree with this, use the following for their argument:
"And of mankind is he who purchases idle talks (i.e. music, singing, etc.) to mislead (men) from the Path of Allah without knowledge, and takes it (the Path of Allah, the Verses of the Qur'an) by way of mockery. For such there will be a humiliating torment (in the Hell-Fire).
*(The Noble Qur'an - Luqman 31:6) *
"And Istafiz [literally means: befool them gradually] those whom you can among them with your voice (i.e. songs, music, and other call for Allah's disobedience)..."
*(The Noble Qur'an - Al-Isra 17:64 ) *
"The Day of Resurrection draws near, None besides Allah can avert it, (or advance it, or delay it). Do you then wonder at this recital (the Qur'an)? And you laugh at it and weep not, Wasting your (precious) lifetime in pastime and amusements (singing, etc.). So fall you down in prostration to Allah, and worship Him (Alone)"
*(The Noble Qur'an - An-Najm 53:57-62) *
*Sahih Al-Bukhari Volume 7, Book 69, hadith #494v
**Narrated Abu 'Amir (raa) or Abu Malik Al-Ash'ari (raa) that he heard the Prophet (sallallaahu alayhi wa sallam) saying, "From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk, the drinking of alcoholic drinks, and the use of musical instruments [ma'aazif] as lawful. And (from them), there will be some who will stay near the side of a mountain, and in the evening their shepherd will come to them with their sheep and ask them for something, but they will say to him, 'Return to us tomorrow.' Allah will destroy them during the night and will let the mountain fall on them, and Allah will transform the rest of them into monkeys and ###### and they will remain so till the Day of Resurrection." **note: Here Rasulullah (sallallaahu alayhi wa sallam) has mentioned music with drinking of alcohol and fornication (zina) which are a MAJOR (Kabair) sin! *
*Sunan Abu-Dawud Book 41, Hadith # 4909 *
Narrated Abdullah ibn Mas'ud(raa) : Salam ibn Miskin(raa), quoting an old man who witnessed AbuWa'il in a wedding feast, said: They began to play, amuse and sing. He united the support of his hand round his knees that were drawn up, and said: I heard Abdullah (ibn Mas'ud) say: I heard the apostle of Allah (SAW) say: Singing produces hypocrisy in the heart.
*Sahih Al-Bukhari and agreed upon by At-Tabari. *
Sa'id ibn Jubayr(raa) reported that Ibn 'Abbas(raa) said about the verse: "And of mankind is he who purchases idle talks" (31:6), that, "ldle talks means singing and the like."
The Messenger of Allah (sallallaahu alayhi wa sallam) 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 female singers. Allah (SWT) will cleave the earth under them and turn others into apes and swine." (Narration of Ibn Maajah ) *note : This hadeeth has also been narrated by al-Bayhaaqi and ibn Asaakir, and has been authenticated by the renowned scholar of hadeeth Ibn al-Qayyim. *
The Messenger of Allaah (sallallaahu alayhi wa sallam) 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'." (An authentic hadith narrated by Imaam Ahmed bin Hanbal )
That the Messenger of Allaah (sallallaahu alayhi wa sallam) said : "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 off mine] stems from compassion, and whosoever does not show compassion will not receive it." (The narration of Haakim and Others) note : *This hadeeth is graded Hasan, and has been strengthened by other narrations. *
Anas bin Maalik (radi Allaahu anhu) related from the Prophet (sallallaahu alayhi wa sallam) that "two cursed sounds are that of the [wind] instrument [mizmaar] played on the occasion of joy and grace, and woeful wailing upon the occurrence of adversity." *(Narration of Abu Bakr ash-Shaafi'ee) *
**Imaam Shafiee (RH) and Imaam Abu Hanifah (RH)
**Held the view that most music is makruh. Some music is lawful (the one with only duff and under certain circumstances) and the music that takes away from the remembrance of Allah (swt) is forbidden.
**Imaam Shafiee (RH) and Imaam Abu Hanifah (RH)
**Held the view that most music is makruh. Some music is lawful (the one with only duff and under certain circumstances) and the music that takes away from the remembrance of Allah (swt) is forbidden.
Note: The words in the parenthesis have been inserted by the narrator ( the one who translated from Arabic to English), and they aren't found in the original Arabic text of the Quran.
Throught history majority of the ullemas from all sects have cleared the misconseption by confederating in conlusion that MUSIC containing ne MUSICAL instruments OTHER then the daff (drum like) is haraam!
The understanding of such texts requires the mind of a Fuqhi.
We cannot deduce such verdicts by just reading a few hadiths, and verses from the Quran.
Ullemas have dedicated their lives to studying the Quran and Sunnah, and their conclusion is totally against what has been posted.
The only thing allowed is singing, as long as it is not against the teachings of Islam, and within the bounds of Modesty.
Your hadiths talk about Singing. Not Music.
Secondly, Quran did not come down in one day or hour. It came down in pieces, and Alcohol wasn’t haraam until later on.
Similarily, Music wasn’t condemned haram, until later on in the life of Rasuulallah s.a.w.
Look, its one thing to prove something wrong from the texts. But to justify something on individual basis, because of some readings?
I think the Ullemas, Alims, Fuqhis, of Past and Present know better than us in this regard, They have dedicated their lives for islam.
No Ullema would agree with your statements, infact. To go against them with limited knowledge of the life of Rasuulallah s.a.w and the Sahaba and the study of the Quran, is just futile, and wrongful justification.
Even I come in contact with music, but I try to avoid it as much as I can. Because I know its wrong. I cannot justify against them, based on my own readings, this is Ullemas, that go back to the time of the Rasuulallah s.a.w.
This is what is the belief in a nutshell.
Assalamalikum,
Cres
Allah have mercy on me, and All of us. Ameen.
One example I’ll give you, Read : ***Madhab-e-Faruq Azaam, ***and ***Izalatul Khifa ***, These are compilations by Shah Wali Allah rahmatullahi 'Alayh. And read the punishments Khulaafa-e-rashideen used to give for those who were engaged in music. (and obviously other sinful acts).
Question
Is it permissible to play music/instruments and songs?
*Answer
*
Those songs which do not include obscene or any non permissible matter and are sung under the limits of Shariah are allowed, otherwise not.
The use of the drum is allowed on the occasion of a wedding, wedding feast (walimah) and both days of Eid. This is concerning the drum which has no tinkle. The drum which has the tinkle is not permitted to be used.
Playing of all other instruments is not allowed. Islam prohibits music and therefore music is haram (unlawful). Its direct effect is exciting and leading people away from the right path, (the path of Allah SWT). It spoils morality and causes addiction. It is mentioned in the Holy Quran under “Lahwal Hadith” (idle talk):
“And among the people is the one who buys idle talk 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. (31:6)”. (Commentators of the Holy Quran have also included music in ' idle talk '
[quote=“_Lahore_Ka_Cheetah”] Is Music & Singing haram in Islam?
I " ‘Aishah, did they have any entertainment?** The Ansarare fond of entertainment.’’ **(Reported by al-Bukhari.) **
Yes but elaborate what type of entertainment? doesnt have to be music!
'Did you send a singer along with her?’ ‘No,’ said 'Aishah. The Messenger of Allah (peace be on him) then said, The Ansar are a people who love poetry. You should have sent along someone who would sing, ‘Here we come, to you we come, greet us as we greet you.’ " **(Reported by Ibn Majah.) **
That doesnt say musical instruments is included.
“Let them be, Abu Bakr. These are the days of 'Eid.” **(Reported by al-Bukhari and Muslim.) **
Its a way of rejoicing whic is permissible, but where agen does it refer to musicla instruments?
b]Carry on, O Bani Arfidah," his asking his wife, 'Aishah, “Would you like to watch?**”
Same agen…
In response to ur post i have the following ahadith available which are alot more clear.
A hadith from bukhari:
‘There will be people of my ummah (nation) who will seek to make lawful fornication, the wearing of silk, wine drinking, and the use of musical instruments.’ (Bukahri,3)
Furthermore, Aisha narrates that the prophet said:
‘Two cursed sounds in this world and the aakhira are those of the (wind) instrument played on the occasion of joy and grace, and woefull wailing upon the occurrence of adversity.’ (Al Bazaar11)
‘The bell is Satans instrument.’ (Muslim sunaan Abi Daud)
This info is not searched using ‘sheikh google’ but is from a book iv read and I think u should try getting hold of it too ‘Music Exposed’ By Siraj Yusuf Lambat.
One great bok!
Music has been condemned strongly in the Qur’aan and Hadith. In Surah Luqmaan, Allah Ta’ala states, ‘And from mankind are those that purchase futile speech in order to mislead others from the path of Allah.’
Under the commentary of this verse, ibn Abbaas [Radhiallaahu anhu] states, ‘futile speech’ refers to music and things related to it. (Durrul Manthoor vol.5 pg.307). In Surah Israaeel, Allah Ta’ala states, ‘And excite any of whom you can with your voice.’ Imaam Mujaahid mentions, ‘voice’ refers to music. (Roohul Ma’aani)
Hadrat Abi-Umaamah (Radhiallaahu Anhu) said that Rasulullah (Sallallaahu Alayhi Wasallam) said, ‘Verily, Allah has sent me as a mercy for the worlds and as a means of guidance for the worlds, and He has commanded me to destroy musical instruments (flute, etc.) and idols…’ (Mishkaatpg.318)
Nabi [Sallallaahu Alayhi Wasallam] mentions, ‘There will be people from my Ummah who will seek to make lawful fornication, wearing of silk, wine and the use of musical instruments.’ (Bukhaari vol.2 pg.837). Rasulullah [Sallallaahu Alayhi Wasallam] states, ‘A group of my Ummah will drink wine calling it by other than its real name. merry will be made for them through the playing of musical instruments and by the singing of females. Allah will cleave the earth under them and turn them into apes and swines.’ (Abu Dawud vol.2 pg.519)
Rasulullah [Sallallaahu Alayhi Wasallam] further mentions, ‘Music grows hypocrisy in the heart just as water causes crops to grow.’ (Bayhaqi vol.10 pg.222). Thus, even conceding that there is benefit in such songs, the fact that music is clearly and expressly condemned in the Qur’aan and Hadith would make such songs Haraam.
The Khulafa-e-Rashidin: Their life and achievements. (pg 104)
by Imam Ahlus Sunnah Maulana Muahmmad Abdush Shakur Faruqi Lucknowi rahmatullahi alayh.
and
***Madhab-e-Faruq Azaam, ***and ***Izalatul Khifa ***, These are compilations by Shah Wali Allah rahmatullahi 'Alayh. And read the punishments Khulaafa-e-rashideen used to give for those who were engaged in music. (and obviously other sinful acts).
Sheikh Yousaf Al-Qaradawi maintains the position that it is incorrect to label music as haraam. His fatwas state that apart from under certain conditions, music is halal.
The whole issue of singing is controversial, whether it is with musical accompaniment or not. Some issues succeeded to gain the Muslim scholars’ agreement, while others failed. All scholars have unanimous view on the prohibition of all forms of singing and music that incites debauchery, indecency, or sin. As for musical instruments, given the weakness of the evidence indicating that they are forbidden, the rule to be applied here is the one states that all things are originally deemed permissible as long as there is no Shari`ah text that prohibits them.
Singing is no more than melodious words; if these are good, singing is considered good; but if they are bad, such singing is deemed bad. Talk that contains forbidden content is prohibited. What if that talk is accompanied with rhythm and melody?
Scholars agree on the permissibility of singing without instrumental accompaniment and where the content is not prohibited. This sort of singing is allowed only in certain occasions such as: weddings, feasts, welcoming a traveler, and the like. This is based on the hadith of the Prophet (peace and blessing be upon him) that states: “He (peace and blessings be upon him) asked, ‘Have you given the girl (i.e., the bride) anything as a present?’ They (the attendants) replied, ‘Yes.’ He asked, ‘Did you send a singer along with her?’ ‘No’, said `A’ishah. The Prophet (peace and blessings be upon him) then said, ‘The Ansar are a people who love poetry. You should have sent along someone who would sing: Here we come, to you we come, greet us as we greet you.’" In this case, we can say that a woman can sing only in front of women and her non-marriageable male kin.
In the subject of musical instruments, scholars disagree on the matter. Some of them permit all sorts of singing, be it accompanied with musical instruments or not, and even consider it recommended. A second group of scholars permit singing only when is not accompanied with a musical instrument. A third group declare it to be prohibited whether it be accompanied with a musical instrument or not; they even consider it as a major sin. In supporting their view, they cite the hadith narrated by Imam Al-Bukhari on the authority of Abu Malik or Abu Amir Al-Ashari (doubt from the sub-narrator) that the Prophet (peace and blessings be upon him) said, ‘From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk (clothes), the drinking of alcoholic drinks and the use of musical instruments, as lawful.’ Although this hadith is in Sahih Al-Bukhari, its chain of transmission is not connected to Prophet Muhammad (peace and blessings be upon him) and this invalidates its authenticity. Ibn Hazm rejects it for that very reason. Moreover, the sub-narrator, Hisham Ibn `Ammar is declared ‘weak’ by many scholars of the Science of Hadith Methodology.
Besides, this hadith does not clearly prohibit the use of musical instruments, for the phrase ‘consider as lawful,’ according to Ibn Al-`Arabi, has two distinct meanings:
First: Such people think all these (the things mentioned) are lawful.
Second: They exceed the proper limits that should be observed in using these instruments. If the first meaning is intended, such people would be thus disbelievers.
In fact, the hadith in hand dispraises the manners of a group of people who indulge themselves in luxuries, drinking alcohol and listening to music. Therefore, Ibn Majah narrates this hadith from Abu Malik Al-Ash`ari in the following wording: "From among my followers there will be some people who will drink wine, giving it other names while they listen to musical instruments and the singing of female singers; Allah the Almighty will make the earth swallow them and will turn them into monkeys and pigs.” (Reported by Ibn Hibban in his Sahih)
Conclusion on Permissibility of Musical Instruments
In the light of the above, it is clear that the religious texts that stand as a basis for those who maintain that singing is haram are either ambiguous or inauthentic. None of the hadiths attributed to Prophet Muhammad (peace and blessings be upon him) is valid as evidence on the judgment of prohibition. Moreover, all these hadiths are declared ‘weak’ by the followers of Ibn Hazm, Malik, Ibn Hanbal, and Ash-Shafi`i.
In his book, Al-Ahkam, Al-Qadi Abu Bakr Ibn Al-Arabi says, “None of the hadiths maintaining that singing is prohibited are considered authentic (by the scholars of the Science of Hadith Methodology).” The same view is maintained by Al-Ghazali and Ibn An-Nahwi in Al-Umdah. Ibn Tahir says, “Not even a single letter from all these Hadiths was proved to be authentic.”
Ibn Hazm says, “All the hadiths narrated in this respect were invented and falsified.”
Proofs of Those Who Maintain that Singing is Halal:
First: The Textual Proofs:
They base their argument on some authentic hadiths of Prophet Muhammad (peace and blessings be upon him). One of these hadiths is the following:
A'ishah (may Allah be pleased with her) narrated: “Allah’s Messenger (peace and blessings be upon him, came to my house while two girls were singing beside me the songs of Buath (a story about the pre-Islamic war between the two tribes of the Ansar, the Khazraj and the Awus). The Prophet (peace and blessings be upon him) laid down and turned his face to the other side. Then Abu Bakr came and spoke to me harshly saying, ‘Musical instruments of Satan near the Prophet (peace and blessings be upon him)?’ Thereupon, Allah’s Messenger (peace and blessings be upon him) turned his face towards him and said, ‘Leave them.’ When Abu Bakr became inattentive, I signaled to those girls to go out and they left.” (Reported by Al-Bukhari)
This indicates that these two girls were not so young as claimed by some scholars. If they were, Abu Bakr would not have been angry with them in such manner. In addition, in this hadith, the Prophet (peace and blessings be upon him) wanted to teach the Jews that Islam has room for merriment and that he himself was sent with a moderate and flexible legislation. There is also another important lesson to learn here. It draws our attention to the fact that one needs to introduce Islam to others in a good fashion, along with displaying its moderateness and magnanimity.
Moreover, we can also cite as corroborating this Allah’s words that read, “But when they spy some merchandise or pastime they break away to it and leave thee standing. Say: That which Allah hath is better than pastime and than merchandise, and Allah is the best of providers.” (Al-Jumu`ah: 11)
In this verse, Allah Almighty joins pastime with merchandise. He does not dispraise any of them, He just only rebuked the Companions who left Prophet Muhammad (peace and blessings be upon him) alone giving the khutbah (Friday Sermon), when they all rushed to attend to the caravan and beating of the drums celebrating its arrival.
Second: In Respect of Islam’s Spirit and Basics:
It is a fact that Allah had prohibited for the Children of Israel some of the good things of this worldly life as a punishment for their misdeeds.
He says, “Because of the wrongdoing of the Jews, We forbade them good things which were (before) made lawful unto them, and because of their much hindering from Allah’s way. And of their taking usury when they were forbidden it, and of their devouring people’s wealth by false pretences. We have prepared for those of them who disbelieve a painful doom.” (An-Nisa’: 160-161)
Before sending Prophet Muhammad, He Almighty referred to him in the earlier scriptures as, “Those who follow the Messenger, the Prophet who can neither read nor write, whom they will find described in the Torah and the Gospel (which are) with them. He will enjoin on them that which is right and forbid them that which is wrong. He will make lawful for them all good things and prohibit for them only the foul.” (Al-A`raf: 157)
Thus, Islam left nothing good or sound but declared it to be halal (lawful). This is a sign of mercy to this Ummah (nation or community), moving along the line of its comprehensive and eternal message. Allah Almighty says, “They ask you (O Muhammad) what is made lawful for them. Say: (all) good things are made lawful for you.” (Al-Ma’idah: 4)
If we are to delve deeply into this matter, we will find that love for singing and melodic voices are almost a human instinct. We can observe an infant lying in his cradle soothed and sleeping by the sound of a lullaby. Mothers and nannies are always in the habit of singing for babies and children. Moreover, birds and animals respond to nice voices and rhythmic melodies.
Thereupon, if singing is thus a human instinct, it is not for Islam to defy humankind’s instincts. Islam came to refine and promote the human instinct. Ibn Taymyiah says, “Prophets were sent to polish and discipline man’s instinct and not to change or modify it.” This is pursuant to the hadith that reads, “When Allah’s Messenger came to Madinah, he found them (i.e., the people of Madinah) celebrating two days. He said, ‘What are these days?’ They replied, ‘We used to rejoice in these days during the pre-Islamic era.’ He (peace and blessings be upon him) said, ‘Verily, Allah Almighty has given you two alternative days which are much better: these are Al-Adha and Al-Fitr days (`Eids).’” (Reported by Ahmad, Abu Dawud and An-Nasa’i)
Moreover, if singing is to be considered rejoicing and play, these are not haram; this is in pursuant to the famous idea that man needs some time to relax a bit and rejoice. The Prophet (peace and blessings be upon him) said to Hanzalah who thought himself to be a hypocrite for his attendance to his wife and children and the change that affected him when he was apart from Allah’s Prophet (peace and blessings be upon him), “O Hanzalah! Part of your time should be devoted (to the worldly affairs) and part of time (should be devoted to prayer and meditation).” (Reported by Muslim)
`Ali Ibn Abu Talib says, “Amuse yourselves for some time, for if hearts are exposed to too much strain, they turn blind.”
Abu Ad-Darda’ said, “I refresh myself with some amusement in order to make myself stronger on the path of right.”
Imam Al-Ghazali answered someone who asked him: “Isn’t singing some kind of play and rejoice?” He said, “Yes. But, all that exists in this present life is mere play and rejoice. All that takes place between a husband and his wife is play, except sexual intercourse that is the direct cause of reproducing children. This has been reported from Allah’s Messenger and his honorable Companions.”
In fact, leisure time is refreshing to the heart and alleviates its tensions at the same time. Excessive strain and efforts render the heart bored and blind. Amusing the self refreshes and renews its strength and vigor. One who continuously works hard at something should take a break for a while in order to restore and regain his energy and firm will lest he totally collapses in future. When one takes a break, he thus restores his strength and vigor. Only Prophets can stand absolute seriousness. Having leisure time is a form of treatment for diseases of the self, weariness and boredom. But, leisure should not be excessive. This will go against the whole issue of rejoicing hearts to make them able to go on.
One who is familiar with and experienced in the nature of the human heart and self knows for certain that recreation and relaxation are necessary treatments for one’s well-being.
These proofs on the permissibility of singing are extracted from the texts and rules of Islam, and these are sufficient to clarify the issue.
In addition to this, the people of Madinah, who were very pious and God-fearing, the Zahiriyyah, who were very literal regarding the textual proofs, and the Sufis, who were very strict and rigid, were all quoted to have declared the permissibility of singing.
Imam Ash-Shawkani says in his book “Nayl Al-Awtar”, “The people of Madinah and those who agreed with them from among the Zahiriyyah and the Sufis maintain that singing is permissible, even when it is accompanied by a musical instrument such as the lute or the flute. Abu Mansur Al-Bughdadi Ash-Shafii narrate that Abdullah Ibn Jafar saw nothing wrong in singing, and he, himself, used to compose the music for his own slaves who used to sing these melodies in his presence. This took place during the time of Commander of the Faithful, Ali Ibn Abi Talib. Abu Jafar Al-Bughdadi narrates the same after Al-Qadi Shurayh, Said Ibn Al-Musaiyb, Ata’ Ibn Abu Rabah, Az-Zuhri and Ash-Shibi.”
Ar-Ruwaiyani narrates on the authority of Al-Qaffal that Malik Ibn Anas maintained that singing with musical instruments is permissible. Also, Abu Mansur Al-Furani quotes Malik as maintaining that playing the flute is permissible.
Abu Al-Fadl Ibn Tahir narrates, “The people of Madinah never disputed over the permissibility of playing the lute.”
Ibn An-Nahwi narrates in his “Al-`Umdah”: “Ibn Tahir said, ‘The people of Madinah showed consensus over this (issue). Also, all the Zahiriyyah maintained the same.'”
Al-Mawardi attributes the permissibility of playing the lute to some of the Shafii followers and students. This has been narrated also by Abu Al-Fadl Ibn Tahir after Abu Ishaq Ash-Shirazi; and it is narrated by Al-Isnawi after Ar-Ruwaiyani and Al-Mawardi. Again, this is narrated by Al-Adfuwi after Sheikh Izz Ad-Deen Ibn Abd As-Salam. It is also narrated after Abu Bakr Ibn Al-Arabi.
All these scholars consider singing that is accompanied by musical instruments permissible, but as for singing that is not accompanied by musical instruments, Al-Adfuwi says, “In some of his jurisprudence-related books, Al-Ghazali narrates the consensus of the scholars on its permissibility." Also, Ibn Tahir narrates the consensus of the Prophet’s Companions and those who succeeded them on this very topic. Ibn An-Nahwi states in Al-`Umdah that singing and listening was deemed permissible by a group of the Companions and the Followers.
Conditions and Terms:
There are some conditions and terms that should be observed regarding listening to singing, as follows:
Not all sorts of singing are permissible. Rather, the permissible song should comply with the Islamic teachings and ethics. Therefore, the songs praising the tyrants and corrupt rulers disagree with Islamic teachings. In fact, Islam stands against transgressors and their allies, and those who show indifference to their transgression. So, the same goes for those songs that imply giving praises to such attitude!
Also, the way the song is performed weighs so much. The theme of the song may be good, but the performance of the singer – through intending excitement and arousing others’ lusts and desires along with trying to seduce them – may move it to the area of prohibition, suspicion or even detest. The Glorious Qur’an addresses the wives of Prophet Muhammad (peace and blessings be upon him) saying, “O you wives of the Prophet! You are not like any other women. If you keep your duty (to Allah), then be not soft of speech, lest he in whose heart is a disease aspire (to you), but utter customary speech." (Al-Ahzab: 32) So, one has to show caution to music when there is softness of speech accompanied with rhyme, melody, and special effects!
Singing should not be accompanied with something that is prohibited such as alcohol, nakedness, mixing of men with women that is common in pubs and nightclubs, etc.
Islam has declared excessiveness as prohibited in everything. The same goes for excessiveness in leisure and recreation even though these things are permissible ! This indicates that the emptiness of the mind and heart has to be observed and tackled during man’s short-term life. One should know that Allah Almighty will ask every one about his life and his youth in particular.
There are some things in which one is to be his own judge and Mufti. If there is some kind of singing that arouses his own lust or desire, and takes him away from the real life, he should avoid it then and block that very gate from which the winds of trial and seduction may come and erase his religion, morals and heart. If he does this, he will live in peace and tranquility.
Warning against playing with the word “haram”
To conclude, we address the respectful scholars who tackle the word “haram” easily and set it free in their writings and fatwas that they should observe that Allah is watching over them in all that they say or do. They should also know that this word “haram” is very dangerous. It means that Allah’s Punishment is due on a certain act or saying, and should not be based upon guessing, whims, weak Hadiths, not even through an old book. It has to be supported by a clear, well-established text or valid consensus. If these last two are not found, then we revert the given act or saying to the original rule: “permissibility governing things”. We do have a good example to follow from one of our earlier pious scholars. Imam Malik (may Allah be pleased with him) who said: “It was not the habit of those who preceded us, the early pious Muslims, who set good example for the following generations, to say, 'This is halal, and this is haram. But, they would say, ‘I hate such-and-such, and maintain such-and-such, but as for halal and haram, this is what may be called inventing lies concerning Allah. Did not you hear Allah’s Statement that reads, 'Say: Have you considered what provision Allah has sent down for you, how you have made of it lawful and unlawful? Say: Has Allah permitted you, or do you invent a lie concerning Allah?” (Yunus: 59) For, the halal is what Allah and His Messenger made lawful, and the haram is what Allah and His Messenger made unlawful.
Scholars, or as per some people ’ Moulvi’s’, saying and Hadiath holds no meaning to Mr PA, so hence according to him they simply don’t exist. Having said that, whatever he says is his own opinion and has nothing to do with Islam.
-Salman
