Narrated Sayyidatna ‘Aisha (Rady Allahu Anha): Hind bin Utba bin Rabi’a came and said, “O Allah’s Apostle! By Allah, there was no family on the surface of the earth I liked to see in degradation more than I did your family, but today there is no family on the face of the earth whom I like to see honored more than yours.” Hind added, “Abu Sufyan is a miser. Is it sinful for me to feed our children of his property?” The Prophet (Sallallahu ‘alayhi wa Sallam) said, “There is no blame on you if you feed them (thereof) in a just and reasonable manner. (Bukhari)
Tuesday, November 27, 2007
Hadrat Ibn ‘Abbas (Rady Allahu ‘Anh) said, “One night Quraish consulted together in Makka. Some said they should tie him up (i.e. the Prophet) in the morning; others said they should rather kill him; and others said they should rather expel him. Allah informed His prophet (Sallallahu ‘alayhi wa Sallam) about that, so Sayyidina ‘Ali (Rady Allahu ‘Anh) spent that night on the Prophet’s bed, and the Prophet (Sallallahu ‘alayhi wa Sallam) went out till he came to the cave. The polytheists spent the night keeping guard on Sayyidina ‘Ali (Rady Allahu ‘Anh) thinking he was the Prophet, and in the morning they rushed on him, but when they saw Sayyidina ‘Ali (Rady Allahu ‘Anh), Allah (Subhanahu wa Ta’ala) had turned away their guile. They asked, “Where is this companion of yours?” and he replied. “I do not know.” They tracked him, but when they reached the mountain his tracks became confused, so they went up the mountain and passed by the cave. They saw a spider’s web at the entrance and said, “If he had entered here there would not have been a spider’s web at the entrance.” He stayed in it for three nights. (Ahmad)
Volume 5, Book 58, Number 228:
Narrated Ibn ‘Abbas:
Regarding the Statement of Allah:
“And We granted the vision (Ascension to the heavens) which We made you see (as an actual eye witness) was only made as a trial for the people.” (17.60)
Ibn Abbas added: The sights which Allah’s Apostle was shown on the Night Journey when he was taken to Bait-ul Maqdis (i.e.
Volume 4, Book 54, Number 462:
Narrated Ibn Abbas:
The Prophet said: “On the night of my Ascent to the Heaven, I saw Moses who was a tall brown curly-haired man as if he was one of the men of Shan’awa tribe, and I saw Jesus, a man of medium height and moderate complexion inclined to the red and white colors and of lank hair. I also saw Malik, the gate-keeper of the (Hell) Fire and Ad-Dajjal amongst the signs which Allah showed me.” (The Prophet then recited the Holy Verse): “So be not you in doubt of meeting him’ when you met Moses during the night of Mi’raj over the heavens” (32.23)
Narrated Anas and Abu Bakr:
“The Prophet said, “The angels will guard
Volume 5, Book 58, Number 227:
Narrated Abbas bin Malik:
Malik bin Sasaa said that Allah’s Apostle described to them his Night Journey saying, “While I was lying in Al-Hatim or Al-Hijr, suddenly someone came to me and cut my body open from here to here.” I asked Al-Jarud who was by my side, “What does he mean?” He said, “It means from his throat to his pubic area,” or said, “From the top of the chest.” The Prophet further said, “He then took out my heart. Then a gold tray of Belief was brought to me and my heart was washed and was filled (with Belief) and then returned to its original place. Then a white animal which was smaller than a mule and bigger than a donkey was brought to me.” (On this Al-Jarud asked, “Was it the Buraq, O Abu Hamza?” I (i.e. Anas) replied in the affirmative). The Prophet said, “The animal’s step (was so wide that it) reached the farthest point within the reach of the animal’s sight. I was carried on it, and Gabriel set out with me till we reached the nearest heaven.
When he asked for the gate to be opened, it was asked, ‘Who is it?’ Gabriel answered, ‘Gabriel.’ It was asked, ‘Who is accompanying you?’ Gabriel replied, ‘Muhammad.’ It was asked, ‘Has Muhammad been called?’ Gabriel replied in the affirmative. Then it was said, ‘He is welcomed. What an excellent visit his is!’ The gate was opened, and when I went over the first heaven, I saw Adam there. Gabriel said (to me). ‘This is your father, Adam; pay him your greetings.’ So I greeted him and he returned the greeting to me and said, ‘You are welcomed, O pious son and pious Prophet.’ Then Gabriel ascended with me till we reached the second heaven. Gabriel asked for the gate to be opened. It was asked, ‘Who is it?’ Gabriel answered, ‘Gabriel.’ It was asked, ‘Who is accompanying you?’ Gabriel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Gabriel answered in the affirmative. Then it was said, ‘He is welcomed. What an excellent visit his is!’ The gate was opened.
When I went over the second heaven, there I saw Yahya (i.e. John) and ‘Isa (i.e. Jesus) who were cousins of each other. Gabriel said (to me), ‘These are John and Jesus; pay them your greetings.’ So I greeted them and both of them returned my greetings to me and said, ‘You are welcomed, O pious brother and pious Prophet.’ Then Gabriel ascended with me to the third heaven and asked for its gate to be opened. It was asked, ‘Who is it?’ Gabriel replied, ‘Gabriel.’ It was asked, ‘Who is accompanying you?’ Gabriel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Gabriel replied in the affirmative. Then it was said, ‘He is welcomed, what an excellent visit his is!’ The gate was opened, and when I went over the third heaven there I saw Joseph. Gabriel said (to me), ‘This is Joseph; pay him your greetings.’ So I greeted him and he returned the greeting to me and said, ‘You are welcomed, O pious brother and pious Prophet.’ Then Gabriel ascended with me to the fourth heaven and asked for its gate to be opened. It was asked, ‘Who is it?’ Gabriel replied, ‘Gabriel’ It was asked, ‘Who is accompanying you?’ Gabriel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Gabriel replied in the affirmative. Then it was said, ‘He is welcomed, what an excel lent visit his is!’
The gate was opened, and when I went over the fourth heaven, there I saw Idris. Gabriel said (to me), ‘This is Idris; pay him your greetings.’ So I greeted him and he returned the greeting to me and said, ‘You are welcomed, O pious brother and pious Prophet.’ Then Gabriel ascended with me to the fifth heaven and asked for its gate to be opened. It was asked, ‘Who is it?’ Gabriel replied, ‘Gabriel.’ It was asked. ‘Who is accompanying you?’ Gabriel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Gabriel replied in the affirmative. Then it was said He is welcomed, what an excellent visit his is! So when I went over the fifth heaven, there I saw Harun (i.e. Aaron), Gabriel said, (to me). This is Aaron; pay him your greetings.’ I greeted him and he returned the greeting to me and said, ‘You are welcomed, O pious brother and pious Prophet.’ Then Gabriel ascended with me to the sixth heaven and asked for its gate to be opened. It was asked. ‘Who is it?’ Gabriel replied, ‘Gabriel.’ It was asked, ‘Who is accompanying you?’ Gabriel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Gabriel replied in the affirmative. It was said, ‘He is welcomed. What an excellent visit his is!’
When I went (over the sixth heaven), there I saw Moses. Gabriel said (to me),’ This is Moses; pay him your greeting. So I greeted him and he returned the greetings to me and said, ‘You are welcomed, O pious brother and pious Prophet.’ When I left him (i.e. Moses) he wept. Someone asked him, ‘What makes you weep?’ Moses said, ‘I weep because after me there has been sent (as Prophet) a young man whose followers will enter Paradise in greater numbers than my followers.’ Then Gabriel ascended with me to the seventh heaven and asked for its gate to be opened. It was asked, ‘Who is it?’ Gabriel replied, ‘Gabriel.’ It was asked,’ Who is accompanying you?’ Gabriel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Gabriel replied in the affirmative. Then it was said, ‘He is welcomed. What an excellent visit his is!’
So when I went (over the seventh heaven), there I saw Abraham. Gabriel said (to me), ‘This is your father; pay your greetings to him.’ So I greeted him and he returned the greetings to me and said, ‘You are welcomed, O pious son and pious Prophet.’ Then I was made to ascend to Sidrat-ul-Muntaha (i.e. the Lote Tree of the utmost boundary) Behold! Its fruits were like the jars of Hajr (i.e. a place near Medina) and its leaves were as big as the ears of elephants. Gabriel said, ‘This is the Lote Tree of the utmost boundary). Behold ! There ran four rivers, two were hidden and two were visible, I asked, ‘What are these two kinds of rivers, O Gabriel?’ He replied,’ As for the hidden rivers, they are two rivers in Paradise and the visible rivers are the Nile and the Euphrates.’
Then Al-Bait-ul-Ma’mur (i.e. the Sacred House) was shown to me and a container full of wine and another full of milk and a third full of honey were brought to me. I took the milk. Gabriel remarked, ‘This is the Islamic religion which you and your followers are following.’ Then the prayers were enjoined on me: They were fifty prayers a day. When I returned, I passed by Moses who asked (me), ‘What have you been ordered to do?’ I replied, ‘I have been ordered to offer fifty prayers a day.’ Moses said, ‘Your followers cannot bear fifty prayers a day, and by Allah, I have tested people before you, and I have tried my level best with Bani Israel (in vain). Go back to your Lord and ask for reduction to lessen your followers’ burden.’ So I went back, and Allah reduced ten prayers for me. Then again I came to Moses, but he repeated the same as he had said before. Then again I went back to Allah and He reduced ten more prayers. When I came back to Moses he said the same, I went back to Allah and He ordered me to observe ten prayers a day. When I came back to Moses, he repeated the same advice, so I went back to Allah and was ordered to observe five prayers a day.
When I came back to Moses, he said, ‘What have you been ordered?’ I replied, ‘I have been ordered to observe five prayers a day.’ He said, ‘Your followers cannot bear five prayers a day, and no doubt, I have got an experience of the people before you, and I have tried my level best with Bani Israel, so go back to your Lord and ask for reduction to lessen your follower’s burden.’ I said, ‘I have requested so much of my Lord that I feel ashamed, but I am satisfied now and surrender to Allah’s Order.’ When I left, I heard a voice saying, ‘I have passed My Order and have lessened the burden of My Worshipers.”
Narrated Hadrat Jabir bin ‘Abdullah (Rady Allahu ‘Anh): The Prophet (Sallallahu ‘alayhi wa Sallam) said, “When the Quraish disbelieved me (concerning my night journey), I stood up in Al-Hijr (the unroofed portion of the Ka’ba) and Allah displayed Bayt-ul Maqdis before me, and I started to inform them (Quraish) about its signs while looking at it. (Bukhari)
1) Narrated Jabir:
My father had died in debt. So I came to the Prophet and said, “My father (died) leaving unpaid debts, and I have nothing except the yield of his date palms; and their yield for many years will not cover his debts. So please come with me, so that the creditors may not misbehave with me.” The Prophet went round one of the heaps of dates and invoked (Allah), and then did the same with another heap and sat on it and said, “Measure (for them).” He paid them their rights and what remained was as much as had been paid to them.
2) Hadrat Anas (Rady Allahu ‘Anh) reports: “In a walima-feast given by the Holy Prophet (Sallallahu ‘alayhi wa Sallam) my mother prepared malidah (pounded bread mixed with ghee and sugar) and offered it in a bowl to him. He asked me to call such and such persons and anyone who might meet me on the way. I went out and whoever came across me I kept sending him to the Holy Prophet (Sallallahu ‘alayhi wa Sallam) until the whole house and the place where the Companions of the Suffa resided were crowded. Then the Holy Prophet (Sallallahu ‘alayhi wa Sallam) said: “Make batches of ten persons and go on eating.” When all the guests had eaten heartily he ordered the bowl to be picked up.” Hadrat Anas (Rady Allahu ‘Anh) exclaims: “I cannot say whether the bowl was fuller before or after all the guests had partaken from it!” (Tirmidhi)
Volume 4, Book 56, Number 779:
We used to consider miracles as Allah’s Blessings, but you people consider them to be a warning. Once we were with Allah’s Apostle on a journey, and we ran short of water. He said, “Bring the water remaining with you.” The people brought a utensil containing a little water. He placed his hand in it and said, “Come to the blessed water, and the Blessing is from Allah.” I saw the water flowing from among the fingers of Allah’s Apostle , and no doubt, we heard the meal glorifying Allah, when it was being eaten (by him).
Volume 4, Book 56, Number 777:
We were one-thousand-and-four-hundred persons on the day of Al-Hudaibiya (Treaty), and (at) Al-Hudaibiya (there) was a well. We drew out its water not leaving even a single drop. The Prophet sat at the edge of the well and asked for some water with which he rinsed his mouth and then he threw it out into the well. We stayed for a short while and then drew water from the well and quenched our thirst, and even our riding animals drank water to their satisfaction.
Volume 1, Book 7, Number 340:
Once we were traveling with the Prophet and we carried on traveling till the last part of the night and then we (halted at a place) and slept (deeply). There is nothing sweeter than sleep for a traveler in the last part of the night. So it was only the heat of the sun that made us to wake up and the first to wake up was so and so, then so and so and then so and so (the narrator ‘Auf said that Abu Raja’ had told him their names but he had forgotten them) and the fourth person to wake up was ‘Umar bin Al-Khattab. And whenever the Prophet used to sleep, nobody would wake him up till he himself used to get up as we did not know what was happening (being revealed) to him in his sleep. So, ‘Umar got up and saw the condition of the people, and he was a strict man, so he said, “Allahu Akbar” and raised his voice with Takbir, and kept on saying it loudly till the Prophet got up because of it. When he got up, the people informed him about what had happened to them. He said, “There is no harm (or it will not be harmful). Depart!” So they departed from that place, and after covering some distance the Prophet stopped and asked for some water to perform the ablution. So he performed the ablution and the call for the prayer was pronounced and he led the people in prayer. After he finished from the prayer, he saw a man sitting aloof who had not prayed with the people. He asked, “O so and so! What has prevented you from praying with us?” He replied, “I am junub and there is no water. ” The Prophet said, “Perform tayammum with (clean) earth and that is sufficient for you.”
Then the Prophet proceeded on and the people complained to him of thirst. Thereupon he got down and called a person (the narrator ‘Auf added that Abu Raja’ had named him but he had forgotten) and ‘Ali, and ordered them to go and bring water. So they went in search of water and met a woman who was sitting on her camel between two bags of water. They asked, “Where can we find water?” She replied, “I was there (at the place of water) this hour yesterday and my people are behind me.” They requested her to accompany them. She asked, “Where?” They said, “To Allah’s Apostle .” She said, “Do you mean the man who is called the Sabi’, (with a new religion)?” They replied, “Yes, the same person. So come along.” They brought her to the Prophet and narrated the whole story. He said, “Help her to dismount.” The Prophet asked for a pot, then he opened the mouths of the bags and poured some water into the pot. Then he closed the big openings of the bags and opened the small ones and the people were called upon to drink and water their animals. So they all watered their animals and they (too) all quenched their thirst and also gave water to others and last of all the Prophet gave a pot full of water to the person who was junub and told him to pour it over his body. The woman was standing and watching all that which they were doing with her water. By Allah, when her water bags were returned the looked like as if they were more full (of water) than they had been before (Miracle of Allah’s Apostle) Then the Prophet ordered us to collect something for her; so dates, flour and sawiq were collected which amounted to a good meal that was put in a piece of cloth. She was helped to ride on her camel and that cloth full of food-stuff was also placed in front of her and then the Prophet said to her, “We have not taken your water but Allah has given water to us.” She returned home late. Her relatives asked her: “O so and so what has delayed you?” She said, “A strange thing! Two men met me and took me to the man who is called the Sabi‘ and he did such and such a thing. By Allah, he is either the greatest magician between this and this (gesturing with her index and middle fingers raising them towards the sky indicating the heaven and the earth) or he is Allah’s true Apostle.”
Afterwards the Muslims used to attack the pagans around her abode but never touched her village. One day she said to her people, “I think that these people leave you purposely. Have you got any inclination to Islam?” They obeyed her and all of them embraced Islam.
Abu ‘Abdultah said: The word saba’a means “The one who has deserted his old religion and embraced a new religion.” Abul ‘Ailya said, “The Sabis are a sect of people of the Scripture who recite the Book of Psalms.”
Volume 4, Book 56, Number 814:
Narrated Anas:There was a Christian who embraced Islam and read Surat-al-Baqara and Al-Imran, and he used to write (the revelations) for the Prophet. Later on he returned to Christianity again and he used to say: “Muhammad knows nothing but what I have written for him.” Then Allah caused him to die, and the people buried him, but in the morning they saw that the earth had thrown his body out. They said, “This is the act of Muhammad and his companions. They dug the grave of our companion and took his body out of it because he had run away from them.” They again dug the grave deeply for him, but in the morning they again saw that the earth had thrown his body out. They said, “This is an act of Muhammad and his companions. They dug the grave of our companion and threw his body outside it, for he had run away from them.” They dug the grave for him as deep as they could, but in the morning they again saw that the earth had thrown his body out. So they believed that what had befallen him was not done by human beings and had to leave him thrown (on the ground).
Narrated Abu Huraira:
The Prophet said, “While a man was riding a cow, it turned towards him and said, ‘I have not been created for this purpose (i.e. carrying), I have been created for sloughing.l” The Prophet added, “I, Abu Bakr and ‘Umar believe in the story.” The Prophet went on, “A wolf caught a sheep, and when the shepherd chased it, the wolf said, ‘Who will be its guard on the day of wild beasts, when there will be no shepherd for it except me?’ “After narrating it, the Prophet said, “I, Abu Bakr and ‘Umar too believe it.” Abu Salama (a sub-narrator) said, “Abu Bakr and ‘Umar were not present then.”
It has been written that a wolf also spoke to one of the companions of the Prophet near
Narrated Hadrat Jabir bin ‘Abdullah (Rady Allahu ‘Anh): The Prophet used to stand by a tree or a date-palm on Friday. Then the Ansari woman or man said, “O Allah’s Apostle! Shall we make a pulpit for you?” He replied, “If you wish.” So they made a pulpit for him and when it was Friday, he proceeded towards the pulpit (for delivering the sermon). The date-palm cried like a child! The Prophet (Sallallahu ‘alayhi wa Sallam) descended (the pulpit) and embraced it while it continued moaning like a child being quietened. The Prophet (Sallallahu ‘alayhi wa Sallam) said, “It was crying for (missing) what it used to hear of religious knowledge given near to it.” (Bukhari)
Hadrat Abu Huraira (Rady Allahu ‘Anh) relates: “By Allah, except whom there is no God, during thme days of the Holy Prophet (Sallallahu ‘alayhi wa Sallam) I used to press my stomach against the ground due to extreme hunger, or I used to tie a stone over it. One day I was sitting by the side of a public thoroughfare when the Holy Prophet (Sallallahu ‘alayhi wa Sallam) passed by me. On seeing me he smiled and recognized from my face my condition (that I was hungry). He called “Abahir” (meaning Abu Huraira) and I responded: ‘I am here, O Messenger of Allah’. He said: ‘Come along with me’ and he walked on; I followed him.
On reaching home he sought permission of the inmates, and entered, and also permitted me to enter in the house. He found a cup full of milk, and asked the inmates ‘From where has this milk come? They said: ‘It is a present for you from some gentleman or lady.’ He called me ‘Abahir’ and I responded: ‘I am here, O Messenger of Allah’. He said: Go and call my Suffa Companions.’ These companions were the guests of the Muslims, who had no house, no property, no friends or relatives with whom they could live. As such they were guests of all Muslims. Whenever the Holy Prophet (Sallallahu ‘alayhi wa Sallam) received something as charity he used to send it to them and would not retain anything out if it for himself (as charity was forbidden for him and his family). However, whenever he received something as a gift he would send for them and shared it with them.
But on this occasion I did not like his invitation to them, and thought: ‘How would this milk suffice so many? I deserve this more than others, as by drinking it I might gain some energy. When these companions of the Suffa would come, the Holy Prophet (Sallallahu ‘alayhi wa Sallam) will ask me to serve the milk to them. When they start drinking I do not think that anything would be left for me out of this milk. But what could I have done, I could not dare avoid the orders of Allah (Subhanahu wa Ta’ala) and His Messenger (Sallallahu ‘alayhi wa Sallam).
Accordingly I went out and called them; they came and solicited permission to come in, which was granted and they came in and took their seats. The Holy Prophet (Sallallahu ‘alayhi wa Sallam) called me ‘Abahir’ and I replied: ‘I am here, O Messenger of Allah.’ He said: ‘Take hold of the cup of milk and give it to them.’ I took the cup and passed it to one man who would drink and when he felt satisfied, he would return it to me, and I would give it to the next person who likewise drank the milk to his fill. I went on doing this till the cup reached the Holy Prophet (Sallallahu ‘alayhi wa Sallam). By that time all had drunk the milk to their satisfaction.
The Holy Prophet (Sallallahu ‘alayhi wa Sallam) took the cup in his hand, looked towards me, smiled and said: ‘Abahir?’ I said ‘I am here, O Messenger of Allah.’ He said, “Now only two persons, myself and you are left!” I said: “Of course, O Messenger of Allah, you are right.” Then he said: “Sit and drink.” I sat down and started drinking the milk. The Holy Prophet (Sallallahu ‘alayhi wa Sallam) said: “Take more.” I took a bit more and he continued saying; ‘Drink a little more’, till I said: By Allah! Who has commissioned you with the truth, now I have no more room in my stomach.’ He said: ‘Then let me have it.’ So I passed on the cup to him. He thanked Allah (Subhanahu wa Ta’ala) and with the name of Allah (Subhanahu wa Ta’ala) drank the milk which was left in the cup. (Bukhari)
Volume 1, Book 8, Number 454:
Narrated Anas bin Malik:
Two of the companions of the Prophet departed from him on a dark night and were led by two lights like lamps (going in front of them from Allah as a miracle) lighting the way in front of them, and when they parted, each of them was accompanied by one of these lights till he reached their (respective) houses.
Music. The shaitan, indeed, makes what is good look evil and what is evil look good.
References within the context of the Holy Qur`aan along with the Hadith of the Prophet (PBUH) confirm that music is haraam.
Interpreters of the Qur`aan have defined the term `lahwal hadith` which is mentioned in the Qur`aan as:
1) Singing and listening to songs.
2) Purchasing of male and female singers.
3) Purchase of instruments of fun and amusement.
When Sayyidana Abdullah Ibne Mas`ood , a very close companion of our Prophet (PBUH) was asked about the meaning of the term `lahwal hadith`, he replied :
“I swear by Him besides whom there is no other God,that it refers to ghinaa (singing ).”
his statement, he repeated three times. This view is unanimously supported by the four Khalifas, the eminent Sahabaah, Tabi`een, the four Imaams and other reliable Islaamic scholars and authorities.
PROOF FROM THE QURAN
1st Proof from the Qur’an
“But there are, among men, those who purchase idle tales, without knowledge (or meaning), to mislead (men) from the Path of Allah and throw ridicule (on the Path): for such there will be a humiliating Penalty.” [31:6]
Ibn Abbas (radhi Allahu anh) said idle tales in this verse “lahu al hadith” is evil and music.
Mujahid (rahimahu Allah ) said idle tales in this verse “lahu al hadith” was the drum.
Hassan AlBasri said this verse was revealed about music and musical instruments. Alsady included in this evil talk and musical instruments.
Ibn al Qayyim (rahimahu Allah ) said, “The interpretation of the sahabah (companions) and Tabi’een (their followers) of idle tales in this verse “lahu al hadith” is sufficient in that it means music.”
Abu Alsahbaa’ said I asked Ibn Masoood about Allah’s verse. He said, “Wallahi the one and only one its music – repeating it three times.” (This is authentic in being attributed to Ibn Masood and Ibn Abbas)
Ibn Umar (radhi Allahu anh) also said it means Music.
Therefore, if you take time to observe around you will see that music is a path to adultery and fornication. It plants the seed of hypocrisy , the seed of polytheism. When people turn to music, like it and get addicted to it, it becomes the alcohol of the mind. One turns away from the Qur’an more than anything else once their hearts become addicted to music.
Allah says, “..for such there will be a humiliating Penalty .” for those who replaces the Qur’an with idle tales.
2nd Proof from the Qur’an
“Lead to destruction those whom thou canst among them, with thy (seductive) voice, make assaults on them with thy cavalry and thy infantry; mutually share with them wealth and children; and make promises to them. “But Satan promises them nothing but deceit.” 17:64
Mujahid (rahimahu Allah ) said, “..and his voice is music and evil.”
Ibn al Qayyim (rahimahu Allah ) said, “everyone who speaks in disobedience to Allah and or user of musical instruments, flute, haram duff, drums is the voice of the shytan.”
3rd Proof from the Qur’an :
“Do ye then wonder at this recital? And will ye laugh and not weep. Wasting your time in vanities?” 53: 59-61
Ikrimah (rahimahu Allah) said Ibn abbas said Sumood in the verse mean music; when you say usmud lana it means sing to us.
He said they used to when they heard the Qur’an sing, so Allah revealed the verse.
Ibn Katheer (rahimahu Allah) said in his tafseer under this verse, Sufian Althawry narrated that his father heard Ibn abbas say usmud for us means sing for us.
PROOF FROM THE SUNNAH
1st Proof from the Sunnah
Narrated Abu ‘Amir or Abu Malik Al-Ash’ari that he heard the Prophet 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.
Detailed analysis of the arabic word `ma`aazif ` shows that it refers to musical instruments, the sounds of those musical instruments and singing with the accompaniment of instruments.
This hadith shows that music is haram through two avenues:
a. The prophet (sallah allahu alieh wasalam) mentioned that they will make permissible, meaning its haram/prohibited and they will make it permissible. Note all the examples in the hadith are issues that are haram.
b. The prophet (sallah allahu alieh wasalam) combined the musical instruments with that which is decisively haram like adultery/fornication and alcohol. Had music not been prohibited then it would not have been combined to that which is prohibited.
Had there not been other than this hadith to show music was haram it would have been enough.
Sheikh Al Islam Ibn Taymiyyah (rahimahu Allah) said this hadith proves musical instruments to be haram and “ma’azif” (the term in the hadith is a term used for all musical instruments.)
Then, he went on to say of those who play music or listen to it in the name of Islam, “And know that in the first three centuries whether in Arabian Peninsula, Sham, Yemen, Egypt, Morocco, Iraq, or Khurasan there were none of those who were religious and righteous of worshippers who gather to listen to music whether with a duff, clappings or flute. And, it was done after the first three centuries, when the imams saw this, they refuted it.”
2nd Proof from the Sunnah
Naafey (rahimahu Allah) said Ibn Umar heard a musical instrument so he (sallah allahu alieh wasalam) placed his fingers in his ears and walked away from the area and said, “Naafey can u hear anything?” I said, “No!” He took his fingers out of his ears and said, “I was with the prophet (sallah allahu alieh wasalam) and he heard like this and did as I did.”
Some claim this hadith is not proof on the prohibition of musical instruments because had it been haram the prophet (sallah allahu alieh wasalam) would have plugged his ears and ordered Ibn Umar to do so, and Ibn Umar would have ordered Nafe to do that as well.
The reply to that is there is a difference between “sama-e” and “istima-e” “Sama-e” is to unintentionally hear music and “Istima” is to purposely listen to music or go in a setting where there is music. Here, Ibn Umar and the prophet (sallah allahu alieh wasalam) did not purposely listen and neither did did Naafey.
Ibn Taymiyyah (rahimahu Allah ) said, “What one does not intend of listening to is not haram as all scholars agree. Therefore, the prohibition or reward is based on whether it’s istima-e or sama-e. Someone who purposely listen to Qur’an “istima-e” will get reward; yet another who listens accidentally (or not wanting or seeking) does not get reward. Likewise, with musical instruments. Listening to it unintentionally and without seeking it will not hurt him.
Ibn Qudamah AlMaqdise (rahimahu Allah) said that Ibn Umar (radhi Allahu anhuma) did not intend to listen since he was just a passer-by and the prophet (sallah allahu alieh wasalam) walked away from that street. He (sallah allahu alieh wasalam) would not have came back had he not known the music ended and neither would he have taken his fingers out of his ears. Therefore, it was necessary for Ibn Umar (radhi Allahu anhuma) not to place his fingers in his ears to let the prophet (sallah allahu alieh wasalam) know when the music ended.
3rd Proof from the Sunnah
The prophet (sallah allahu alieh wasalam) walked with Abdur-Rahman bin ‘Awf in between pine trees. The prophet (sallah allahu alieh wasalam) then placed his son Ibrahim on his lap and began to cry. Abdur-Rahman bin ‘Awf said, “Oh prophet of Allah do you cry when you stop us from crying?”“I did not deter you from crying. I deterred you from two evil sinful voices – a voice with musical devilish instruments and a voice at a misery with scraping of the face and shredding of the clothe.” He said,
SAYING OF IMAMS REGARDING MUSIC
1. The Madhab of Imam Abu Hanifa:
The Madhab of Imam Abu Hanifa is among the most critical and harshest quotes on music. Imam Abu Hanifa’s students clearly declared musical instruments haram and anyone who listens to it is considered a fasiq whose testimony is not accepted.
Some went on to say that listening to music is fisq (astray) and enjoying it is kufr. They used weak hadith to support that statement.
They also said one must strive not to listen to it if he passes by it or if its near him.
Abu Yusuf, one of Abu Hanifa’s most famous teachers, said, “A house that music is heard from can be raided without permission because ordaining the good and forbidding the evil is fard, and if we require permission for entry in such situation then people would not be able to perform the fard of forbidding the evil.”
2. The Madhab of Imam Malik:
Imam Malik (rahimahu Allah ) was asked about those who play the drums and flute and those who enjoy listening to it as one passes by.
He said one must get up and leave unless he is sitting for something extremely urgent or cannot get up. If he hears it in his pathway then he should go back or speed forward.
He said music is something the fusooq (astray) do.
Ibn Abdal Bar (rahimahu Allah) said scholars agree by ijma on the issue of riba, that the dowry of the prostitution is taking payment for weeping over the dead, forturne tellers those who claim to know unforeseen and news of the skies, musical instruments, and all wrongful play.
3. The Madhab of Imam Shafi’i:
His students and those truly knowledgeable of his madhab clearly declared music and musical instruments haram and denied that he ever said it was halal.
The author of “Kifayat al Akbar”, who is a Shafi’i scholar, considered musical instruments an evil that needed to be forbidden upon those who hear or see it. He said that a person is not excused if scholars who go with the flow are present (make a fatwa for it) or if they are poor (meaning the Sufis as that was one of their names back then). Because they are ignorant followers of everyone who barks. They never follow the brightness of knowledge but bend to every wind.
4. The Madhab of Imam Ahmad:
Imam Ahmad’s son, Abdullah, asked his father about music. His father said, “It grows hypocrisy within one’s heart and I dislike it.” And, then he said Imam Maliks quote that only fusooq (astray) do it.
Ibn Qudamah, who is considered among the biggest Imam of the Hanbali Madhabs, said, “Musical instruments are haram like guitar, trumpets, flutes, drums and so on. Whoever continues to listen to it, his testimony is rejected.
And then he goes on to say, “If one goes to a wedding with prohibition like alcohol musical instrument and can forbid evil then he must otherwise he should not attend.”
5. Ibn Taymiyyah:
He said, as evident with the four imam’s Madhab, that all musical instruments are haram. As the prophet (sallah allahu alieh wasalam) said in AlBukhari that there will be those who make halal musical instruments and that they will be transformed into apes and pigs. He notes that none of the followers of the four imams mentioned a dispute amongst them on this matter.
Ibn Taymiyyah also said musical instruments are alcohol to one’s soul, and it does to one soul more than what alcholol does.
6. More Scholars:
At-Tabary (rahimahu Allah) said the scholars of all countries have made ijama3 that music is hated and must be avoided. He mentioned quotes by Abul Faraj saying that “Alkafal, from our madhab, said ‘that one who listens to music or dances, his testimony cannot be accepted, as we have shown it is not permissible. Therefore, taking salary for it is haram as well.’” AlQasem said, “Music is of evil.”
Alhassan (rahimahu Allah ) said if people invite u to a marriage that contains music then their invitation should not be accepted.
SCHOLARS ON DESTROYING MUSICAL INSTRUMENTS
a. Ibn Taymiyyah (rahimahu Allah) said “It is permissible to destroy musical instruments according to most scholars, and it is the mathab of Imam Malik and the selected chosen two among the Hanbalis.”
He also said it was not permissible to manufacture musical instruments.
b. Ibn Shaibah narrated that a man broke a musical instrument for another. They disputed the matter to a judge, and the judge found that the owner of the instrument receives nothing in compensation since it is a haram instrument with no value.
c. AlBahawy (rahimahu Allah) issued a fatwa in declaring all musical instruments haram and that they cannot be sold unless they are destroyed , They cannot be used for musical purpose but would be sold for its value of wood or metal.
Once we know from the solid proof mentioned that musical instruments are haram, then anyone who mentions a musical instrument to be halal must present proof.
Among the exception, and the only one in fact, is the use of a duff (a small hand drum) with no metallic tones on them.
The prophet (sallah allahu alieh wasalam) made an exception to that instrument for ‘Eid and weddings.
It is not correct to claim that since he (sallah allahu alieh wasalam) permitted that, then drums must be halal, or other similar instruments are halal. They had drums then, and scholars named drums specifically among the haram. The scholars even specified the duff (small drum) with metal on its sides to make noise as being haram as well.
In one hadith narrated by Aisha (radhi Allahu anh) two young girls were chanting with the duff on ‘Eid while the prophet (sallah allahu alieh wasalam) had his back turned to them because he was preoccupied. Abu Bakr (radhi Allahu anh) walked in and scolded them for using instruments in the prophet’s house which the prophet (sallah allahu alieh wasalam) forbade. The prophet (sallah allahu alieh wasalam) told Abu Bakr to let them be for it was the day of ‘Eid.
We learn from that hadith that the prophet (sallah allahu alieh wasalam) heard the duff play, meaning its not haram. Therefore, it is not haram upon men to hear it even though it was known that men never played it.
1. They claim all the hadith on music are weak.
The reply is that they are all strong ahadeeth. Some ahadeeth are in the 2nd most authentic book after the Qur’an such as Sahih Bukhari. Although some ahadeeth are weak, there are more solid authentic hadith that prohibits music. We mentioned a few in this paper.
The scholars of the past have all united on the fact that the hadeeth on musical instruments are authentic, with the exception of Abu Hamed Alghazaly, who was not known to be a scholar of hadith, and Ibn Hazm.
Ibn Hazm said, “Had he known the hadith to be authentic he would consider music haram, we have no solid proof that it is authentic.”
2. Some say music is not haram for itself but only haram if combined to setting where there is alcohol or other issues that are haram.
The rule that it must be combined to an additional matter is wrong. With this argument, we could also say fornication is not haram unless you drink alcohol and listen to music because that is all included in the hadith.
According to their rule we say, “Why would fornication be haram in itself when it is combined in prohibition of musical instruments and alcohol?”
There are verses in the Qur’an where Allah says, “He never believed in Allah and never encouraged to pay to the poor.”
According to their rule we can also argue that “Not believing in Allah is not haram unless you do not pay the poor.”
That is a ridiculous rationale.
3. Some say music and musical instruments are not idle tales (lahu alhadith) as mentioned in the verse, or the verse is not clear on it being music.
Music was the interpretation of the sahabah. On it, Ibn Masood gave an oath three times. Scholars followed and agreed in what he said.
The Qur’an is not for me and you to guess its meaning, the Qur’an interprets each other or the prophet Muhammad (sallah allahu alieh wasalam) interpreted it or the sahabah interpreted it.
The rule in Usool is that that when the sahabah say “this is meant by this in the Qur’an or this is the ruling on this”, it has hukm alrafa3. Meaning, the ruling on what they said is as though the prophet (sallah allahu alieh wasalam) said it, simply because they would not give commands or prohibitions without knowing or hearing it from the prophet (sallah allahu alieh wasalam). Allah commanded us in the Qur’an “and a praise to those who follow them righteously” 9:100. Hence, if we do not follow them righteously, we are not worthy of the praise. We can only follow them righteously by following their interpretation of Islam, the Qur’an in particular.
4. Some use the authentic hadith we mentioned where two girls were chanting warrior lyrics with a duff on the ‘Eid while the prophet (sallah allahu alieh wasalam) listened as proof music is halal.
The reply is that they were two young girls who had not reach puberty and even Aisha herself was very young. Ibn Al Qayyim (rahimahu Allah ) stated that we do not know of Aisha’s sayings except that she hated music and degraded it. In fact she taught her nephew AlQasim bin Muhammad the hatred of music as he was her student and who had express quotes against it.
This situation was on ‘Eid and using the duff only (small drum), therefore, it is tolerable if one uses only the duff and on the ‘Eid or wedding. Because this was an exception. To add more exceptions proof must always be present.
5. Some of those addicted to music go on to say the sahabah and tabe3een listened to music
The reply is what Imam Muslim in his introduction said quoting Ibn Abdal Bar, “The chain of a narration is part of Islam, without it, people would have said what they want, when they want.”
This is a call to bring solid authentic proof for every claim. If the proof is not available on the issue, then it must not be valid.
People who were with the prophet (sallallahu alayhi wa sallam) in his days and nights are the most knowledgeable people in Islam. Around them the Qur’an was revealed, and unto them it was recited first. They are the purest of the pure in the Arabic language. We do not leave their to that of people who come seven centuries later, or even 14 centuries later, who most likely are not well versed in the Arabic language.
“The Prophet compared musical instruments to things that are definitely known to be haraam, namely zina and alcohol. If instruments were not haraam, he would not have made this comparison. The evidence of this hadeeth that singing is haram is definitive. Even if no other hadeeth or aayah spoke about musical instruments, this hadeeth would be sufficient to prove that they are haraam, especially the kind of singing and music that is known among people nowadays, the essence of which is obscenity and foul talk, based on all kinds of musical instruments such as guitars, drums, flutes, ouds, zithers, organs, pianos, violins and other things that make it more enticing, such as the voices of these effeminate singers and whores.”
Muslims are aware that nothing has been prohibited by Allah except that which is harmful to the welfare of a Muslim individual and the society as a whole. The divine attribute behind the prohibition of music can be comprehended by looking into the diverse influence music can have.
Experiments carried out by doctors and professors have confirmed that the music of today is such that it does not only affect the brain, but each and every organ of one`s body. There is a close relationship between music and bodily movements. We find that people listening to music automatically start tapping their fingers and feet, as if the music is permeating in their blood.
It is also proved that music affect`s one`s emotions, increases arousal in terms of alertness and excitement and also leads to various physiological changes in the person. In a psychology experiment, it was found that listening to moderate type of music increased one`s normal heart beat, whilst listening to rock music the heart beat increased even further, yet people claim that music has no effect.
It is a very ignorant and misguided attitude to percieve music as a form of pleasure and passing of time, since the messages of today`s music follow a general theme of love, fornication, drugs and freedom.
We find that the whole world is obsessed with the kufr idea of freedom, i.e. freedom of speech, freedom of movement, etc. In modern schools and universities, we observe independence, free expression and secular thinking being encouraged. This idea of freedom, “ It`s my life, I`ll do what I want” is a predominant, underlying theme of today`s music. It is being used as a means for drilling those modern ideologies that are totally contrary to Islamic Shariah and values, into the minds of Muslims.
One should abstain from evil audacities such as listening to music and encourage others to do the same too.
May Allah increase us in our strength to obey Him. Ameen