Can we say Music is forbidden in Islam?

depends.

One reason why I know it's forbidden is because some of the  musical instruments are haram while some of the lyrics are 

eg

"I swear

by the moon

and the sky "

bla bla bla

by boyz to men

ain't that dual loyalty?

salam alaykum all

Music in islam is either Haram or Hallal

but most of the music behind us today is haram

because of this reasons



1. Suuratul Shuara vs 224 ---227


And the poet --- it is those straying in evil who follow them.


seest thou not that they wander destracting in every valley


and that they what they don't practice / do

and if it is in the other way it might be Hallal which is the last verse of the same chapter which states that:

Except those who believe, work righteously, Engage much in the remembrance of Allah and defend themselve only when they are unjustly attacked.
And soon will the unjust assailant know what visiccitudes their affairs will take.

Qur'an 26:228



May Allah guide us Aright.

Salam

Insha Allah, I wil soon provide additional write up to the topic and the kind of music we have in Islam.

Hello all,


I quite agree with you all that a music is either right or wrong in Islam base on some reasons. I need someone to provide details. Some believe they are propagating Islam and helping others with thier music. Examples is the kind of Yusuf Islam and Sami Yusuf music. Thanks all for your response so far.

Salamualaykum

In everyday life we see and hear music, when tuning in the T.V, Radio, School, Street and Occasions etc…it doesn’t mean it haram to hear…in my opinion… when it was considering haram? If you spent to much of your time listening to the Music that constitute Haram in your life. You prefer much more music than praising Al’lah Subhana ta’alah. Listening for a few Hour or minute its doesn’t make you haram, provided when the time of Salah you should also performed your obligatory duties to remember Al’lah (SWT). Just my opinion.

Al’lah Alam…Al’lah know best.

SALLAM ALAYKUM WARA MOTULAHI WABARAKATU,
I don't think music is forbidden in islam,cus have not seen any concrete quranic reason that back it up.apart from that, from my own perspective music has its own features and functions i.e information,communication,education,souces of living, et al.aside reading ,music is my hobby and i don't think i can do without it.

Some people even go to the extent of going against ZIKIR IN ISLAM.e.g have heard on t.v station
when a man said the act of singing and using bandiri by the quadiriya society is not good thou am not a member but i don't see anything bad in it.ZIKIR is the islamic way of praising Allah and the prophet{S.A.W}.my brothers and sisters in islam lets ignore sentiments and face the laid down rules and regulation given to us by allah by Allah.
SALLAM ALAYKUM.

Assalamu Alaykum,

My dear brothers,

“Among my ummah there will certainly be people who permit zinaa, silk, alcohol and musical instruments…” (Narrated by al-Bukhaari ta’leeqan, no. 5590; narrated as mawsool by al-Tabaraani and al-Bayhaqi. See al-Silsilah al-Saheehah by al-Albaani, 91).

Shaykh al-Islam (Ibn Taymiyah) (may Allaah have mercy on him) said: This hadeeth indicates that ma’aazif are haraam, and ma’aazif means musical instruments according to the scholars of (Arabic) language. This word includes all such instruments. (al-Majmoo’, 11/535).

For the brother who was asking for a quranic verse, i think you should check the tafseer of Luqman 31:6, in it you will find the prohibition of music.

Therefore, we should stop listening to music and instead listen to the gracious quran which will purify our hearts and help us to gain the Rahma of Allah(SWT).

Sheikh Muhammed Salih Al-Munajjid
Islam Q&A

Musical Instrument will include strings and percussions. But there is a certain drum that is not forbidden. I think its name is doof, its like tamboorine, without the metals. It gives a beat to the songs. But songs that is in the praise of Allah and talking about Islam is not forbidden. Just like no all Poetry is forbidden.

Afterall, the recitaion of the Holy Qur'an itself is very musical, like a sing song. This reminds me of the ahadith where during the day of Id oframadan, Id Fitr, some people from Abasha, Ethiopia began to sing in the courtyard of the Mosque in Madina.Allah's Messenger did not let anyone stop them from doing it.

I read a book about marriage sometimes in the past, where the singer was singing in the praise of the groom and his family. The prophet (AS) called the singer to stop him and instead change the tune to praising Allah and great talk about Islam.

Islam is easy and we shoul not make it difficult, while at the same time we should never make it so easy that we bring new things to it as if to completely forgets its good nature and begins to practice as we want. This is why we are the middle nation in moderation, never to go into any extreme.

May Allah forgives all of us. Amin.

AA,
I agree with you that Islam is easy and we shouldn't make it hard, but the issue of using daff (the drum you described) is controversial because of the difference of opinion of major scholars. For example,

This hadeeth indicates that all musical instruments are haraam, including the daff.

‘Abd-Allaah ibn ‘Abbaas (may Allaah be pleased with him) said: The daff is haraam, stringed instruments are haraam, drums are haraam and flutes are haraam. Narrated by al-Bayhaqi, 10/222

But there are some ahaadeeth which indicate that it is permissible to beat the daff in some circumstances, which are:
Eid, weddings, and when one who has been away returns.

Some scholars believe that only women should do it and men should not copy them, while others believe that everybody can use it and in all circumstances.

Therefore, i urge my brothers in Islam to always avoid controversial issues if possible in seeking the right path.

@Subzeero

Salam. I agree with you with regards to the position of music in Islam. Haram and Sunnah cannot stand together. When you do anything aside what the holy prophet did and preached, then you have gone against his teaching. Islam goes against Music and hadith support that as well.

I shake my head when I hear Islamic musicians using any musical instrument thinking that they are doing dawah but alas, Allah frowns at that. We should not try to imitate the non-muslims in order to make unbelievers accept Islam.




@balood4u2

Some people even go to the extent of going against ZIKIR IN ISLAM.e.g have heard on t.v station
when a man said the act of singing and using bandiri by the quadiriya society is not good thou am not a member but i don't see anything bad in it.ZIKIR is the islamic way of praising Allah and the prophet{S.A.W}.my brothers and sisters in islam lets ignore sentiments and face the laid down rules and regulation given to us by allah by Allah.
SALLAM ALAYKUM.

May Allah increase our knowlegde. We should always try as much as possible to avoid innovation (Bidiah) in whatever we do. So muslms introduce Bidiah into their mode of worship but never think for one that what they are doing go contrary to the saying of the Holy Prophet in which he said that Bidiah and Sunnah cannot stand.

The way some Muslims do Zikir is quite appalling. Another funny thing is when they are doing Tahajud. It is supposed to be for prayer and supplication but it is then you see all these Alfas prasing the rich, raising money, singing and dancing without any prayer till daybreak which in turn disturb the peace of those living nearby as a result of the noise coming from the loud speakers. There are certain things I noticed too but that would be posted towards Ramadhan Insha Allah with regards to the practice of some Leaders in some Islamic societies.

May Allah increase our knowledge.

Thanks all. I still need more detail with proofs from Quran and Hadith. I raise this issue because music has become an instinct in our society even including muslimu and muslimah who preach against it.

Even I discuss with  law students on sharia in which some claims that music even if accompany with instruments is allowed as long as they obey some rules of Islam; such has depriving one from salat, mixing of opposite sex e.t.c

From one's claim under Islamic jurispudence on sharia:

"Nothing is haram unless it is clearly stated in the book of Allah" and indicates that music is not clearly stated as haram.

Salam


This will explain all we need to know on The Permissibility of Music in Islam

Ibn Mas`ud (may Allah be pleased with him) used to swear by Allah that the ayah "And of mankind is he who purchases idle talk to mislead (men) from the Path of Allah . . .” referred to singing. Abu ‘Amir and Abu Malik al-Ash`ari (may Allah be pleased with them) reported that the Prophet (peace and blessings of Allah be upon him) said: “Among my Ummah will be those who make permissible al-hira (adultery), silk, khamr and musical instruments . . .” (Reported by al-Bukhari; see al-Fath, 10/51).


Anas (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) said: “In this Ummah there will be punishments of earthquakes, showers of stones and deformity (transformation into animals); that will be when the people drink khamr, listen to female singers and play musical instruments.” (See al-Silsilah as-Saheehah, 2203; attributed to Ibn Abid-Dunya, Dhamm al-Malahi; the hadith was narrated by at-Tirmidhi, no. 2212).


Here is the clarification for that in the light of fatwa issued by Sheikh Yusuf Al-Qaradawi:

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-Ash`ari (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 Bu`ath (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-Shafi`i narrate that `Abdullah Ibn Ja`far saw nothing wrong in singing, and he, himself, used to compose the music for his own slaves who used to sing these melodies in his presence. This took place during the time of Commander of the Faithful, `Ali Ibn Abi Talib. Abu Ja`far Al-Bughdadi narrates the same after Al-Qadi Shurayh, Sa`id Ibn Al-Musaiyb, `Ata’ Ibn Abu Rabah, Az-Zuhri and Ash-Shi`bi.”

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 Shafi`i 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:

1. 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!

2. 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!

3. Singing should not be accompanied with something that is prohibited such as alcohol, unclothedness, mixing of men with women that is common in pubs and nightclubs, etc.

4. 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.

http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&=1119503544202

However there are some limitations to be observed in the matter of singing:

1. The subject matter of songs should not be against the teachings of Islam. For example, if the song is in praise of wine, it invites people to drink, singing or listening to it is haram.

2.
Although the subject matter itself may not be against the teaching of Islam, the manner of singing may render it haram; this would be the case, for example if the singing were accompanied by suggestive sexual movement.

3.
Islam fights against excess and extravagance in anything, even in worship, how then can it tolerate  excessive involvement with entertainment?

4.
Each individual is the best judge of himself. If a certain type of singing arouses one\s paasions, leads him towards sin, excites the animal instincts etc, he must avoid it, thus closing the door to temptations.

5.
There is unanimous agreement that if singing is done in conjunction with haram activites - eg at a drinking party, or if it is mixed with obscenity and sin - haram. The Holy Prophet (saw) warned us:

'some people of my ummah will drink wine, calling it by another name, while they listen to singers accompanied by musical instruments, '

For a detailed information on the stance of Islam on Music. I enjoin you guys to read this piece by Yusuf Islam on Music. Its titled: "Music: a Question of Faith or Da'wah" which i have pasted below. I hope it answers the questions of some of us who have doubts or issues concerning the stance of Islam.

For those who maintain a hardline posture on the subject, I implore them to be a little flexible in their opinions. I understand they have the interest of Islam at heart and are very careful not to do anything that may constitute a sin, at the same time we should realise the demands of our age and the various development coming up. If we decide to consider certain things 'haram' all in the name of avoiding sins, we may find ourselves behind in the various technological innovations of today which are not only necessary but are halal as well.

May Allah guide us aright


MUSIC: A QUESTION OF FAITH OR DA'WAH? BY YUSUF ISLAM

I bear witness that there is no God but Allah, And Muhammad is the Messenger
of Allah (peace be upon him)
Regardless of all the other unnecessary controversies surrounding me at the moment, I was saddened
to recently hear that some voices in the Muslim community have been criticising me because of
various record companies re-releasing and advertising a DVD and other past music albums. They
appear to be making it out to be a question of Faith; it seems they have not yet understood certain
fundamental truths about these issues. So I decided to respond and pray for Allah’s assistance to make
the matter clear.

When I embraced Islam in 1977 I was still making records and performing. The chief Imam 1 in the
London Central Mosque encouraged me to continue my profession of composing and recording; at
no time was there ever an ultimatum for me to have to choose between music or Islam. Nevertheless,
there were lots of things about the music industry which contravened the Islamic way of life and I
was new to the faith, so I simply decided myself to give up the music business. This helped me to
concentrate fully on learning and practising Islam - the fi ve pillars - and striving to get close to Allah
through my knowledge and worship.

However, it is interesting to quote here part of the fi rst interview I gave to a Muslim magazine back in
1980; when asked about my thoughts with regard to music I said, “I have suspended my activities in
music for fear that they may divert me from the true path, but I will not be dogmatic in saying that I
will never make music again. You can’t say that without adding Insha Allah.” 2

For those who may not be aware of the basics of Islam, the things which make a person Muslim begin
with his fi rm belief in the one and only God, Allah, and Muhammad as the last Messenger of Allah
(peace be upon him). Next a Muslim must pray the fi ve obligatory prayers every day; then he must
give a portion of his wealth each year to the needy; he must fast the month of Ramadan; and fi nally he
must try to make the pilgrimage to Makkah.

It is important to note that I fi rst came to learn about Islam, not through any effort from any Muslim
advocate (da’ee), but solely by the Divine Grace of Allah when I received the Qur’an in 1976 as a gift
from my brother - al Hamdulillah - who was not even a Muslim at the time. It was then I realised the
Qur’an was the Truth I had been seeking.

Sadly, today there are many Muslims who have not deeply studied the meanings of the Qur’an, and
the majority take religion from birth as a cultural identity, not an educated choice. A large amount do
not fulfi l the fi ve pillars of Islam, some do not even know how to pray!

Unfortunately, there are also many born Muslims who adopt an exclusive and sometimes even racist
attitude; only a few have considered trying to invite others to the Religion. This is an extremely
important point because, actually, it is well known that if the People of the Book, like Christians or
Jews, learn Islam and become Muslims by Allah’s Grace, they receive twice as much reward. Allah
the Most High states in the Qur’an,

‘And when it (the Qur’an) is recited to them (the People of the Book) they say: We believe in it.
Surely it is the Truth from our Lord. Even before it we were of those who surrendered (Muslim).
These will be given their reward twice over, because they are steadfast and repel evil with good,
and spend of that which we have provided for them. And when they hear vanity they say: To us our
works and to you yours. Peace be unto you! We desire not the ignorant.’ 3

When I fi rst began to learn about Islam it was the greatest moment of my life because it brought me the
message of spiritual unity (tawheed). The message of One God resonated in my soul, and I suddenly
could recognise it in every law and atom of this immeasurable universe - Subhanallah!

Oftentimes, those who are guided to Islam from the People of the Book, be they Christians or Jews,
immediately feel at home and consider themselves already Muslim (‘Even before it we were of those
who surrendered.’). Indicating the universality and continuity of the message of Islam, consistent
with the true teachings of previous Prophets and Revelations,

‘Say: We believe in what has been revealed to us, and what was revealed before us to Abraham and
Ismail and Isaac and Jacob and the Tribes, and that which was given to Moses and Jesus and all
the Prophets from their Lord, we make no distinction between any of them and to Him (Allah) we
surrender.’ 4

Now going back to the subject of music - so long as it is within certain moral limits and does not
divert a person from worship - it obviously doesn’t make people Kafi rs (non-Believers). The truth is
that most of those who buy my records as Cat Stevens are not Muslim, but many who listen to those
old songs recognise that they represent the poetic inspiration of a seeker, someone thirsting for peace
and trying to understand the unexplained mysteries of life. They were not just typical ‘Rock & Roll’.
Indeed, most of my well known songs carried strong moral messages: ‘Peace Train’, ‘On the Road to
Findout’ and ‘The Wind’, to mention a few.

I listen to the wind, to the wind of my soul,
Where I end up? Well I think only God really knows 5

It’s true that I have gradually softened my objections to the use of music and songs over the years,
and there are good reasons. Since the genocide against Bosnia in 1992, I learnt how important
motivational songs are in keeping people’s spirits high during times of great calamity. One of the
things that changed me greatly was listening to the cassettes coming out of the Balkans at that time;
these were rich and highly motivating songs (nasheeds), inspiring the Bosnians with the religious
spirit of faith and sacrifi ce. 6

In addition, from the letters we’ve received in our offi ce over the years, it’s clear that my songs have
actually helped many people; some even on the very verge of suicide have been infl uenced to see life
in a positive light again, Allah says, ‘Whoever saves the life of one human being it is as if he has
saved the whole of humanity’. 7 Also, if listening to music and songs invalidated Islam, then most of
the Muslims during the Abbasid Khilafat and the golden age of Islamic Spain would be considered
non-Muslim, God forbid!
Interestingly, in the Islamic Republic of Iran, the ‘Ulema have recently decided that the songs I sang
as Cat Stevens provides a good example for the youth, to show that there are positive aspects to some
music and art. 8 Maybe the ‘Ulema in other countries should take a closer look at what’s happening
to their youth, before the gulf between them becomes irreparable and too wide to bridge. We must be
able to provide an Islamic alternative.

I truly believe that we don’t have to go beyond the generous paradigms of Islam for our solutions. If
we turn our attention to the Sunnah (example) of the blessed Prophet Muhammad, peace be upon him,
there are evidences for the allowance of listening to inoffensive words and songs of non-Muslims.
Yes, it’s true. Once the Prophet was listening to the poetry of a non-Muslim, Umayyah bin Sault,
after listening to around a hundred couplets of the poem, the Prophet, peace be upon him said, “He
(Umayyah) was close to accepting Islam.” 9

In another example we know of a famous Hadith in Al Bukhari where songs of Jahiliyyah (society of
ignorance) were being played in the presence of the blessed Prophet, peace be upon him, and he did
not object: Aisha (may Allah be pleased with her) reported the occasion when her father came to the
house while the Prophet was resting; two small Ansari girls were singing a famous battle song about
the Tribes of ‘Aus and Khazraj, commemorating the Day of Bu’ath, which took place before Islam
came to Yathrib. Her father was shocked and protested, “Musical instruments of Satan in the house
of Allah’s Messenger!” But Allah’s Messenger said, “O Abu Bakr! There is an ‘Eid for every nation
and this is our ‘Eid.” ’ 10

The issue of music within Islam is an ongoing debate amongst Muslim scholars; some argue that it
is totally Haram (prohibited) and others argue that its allowance depends on the song’s conformity
to Islamic values and norms. Whilst I agree that some songs and musical infl uences are haram, this
judgement does not apply to every singer or every single note and crotchet played.

We must distinguish: for example, what is the message in the words of the song? What is the moral
context and environment where the songs are being played? What is the time it is happening? Who
is delivering the song? How is it delivered? And importantly, what is the intention? Some scholars
say that as long as it conforms to moral norms and doesn’t divert a person from his or her duties in
worshipping Allah Most High, then it has its place in the culture of Islam.

Different opinions about music indicate that it is not to be taken as a question of faith (‘Aqidah), but
is simply a matter of understanding (fifi qh). And after having studied this subject for more than twenty
fi ve years, I can say that it is certainly not as black and white as some have tried to make us believe. I
used to be doubtful about the issue but now realise that many of the Hadith used to support its banning
are either weak, unclear, or they do not balance with other specifi c Hadith showing its allowability.
The actual word ‘music’ was never recorded in the original sayings of the Prophet and can not be
found in the preserved ‘Arabic language of the Qur’an - and Allah surely knows best.

Of course this subject of Music can not be dealt with here, it is too deep to go into, 11 but it suffi ces to
say that at this time, while the world is so full of death and darkness, and God is openly disbelieved by
so many, there is an overwhelming argument for leaving behind such minor debates and concentrating
on major concerns, like Da’wah - calling people to the worship of the One True God (Allah). This
takes highest priority.

After having discovered Islam through a complex maze of different spiritual paths and religions, my
commitment is to share this treasure of knowledge and understanding of tawheed with others; this I
consider a Fard (obligation) upon me. That is why I am trying my best to reach out to people, who
have many misconceptions about Islam,
Different opinions about music indicate
that it is not to be taken as a question of
faith (‘Aqidah), but is simply a matter of
understanding (fi qh)
‘And invite to the way of your Lord with wisdom and beautiful preaching.’ 12
Many Muslims today are frustrated, they believe that nothing can be done except to withdraw and pray
for Allah to change the situation, or they go to extremes. Of course, Allah the Almighty can change the
situation in a second if He wishes, but we must also correct ourselves,
‘Allah does not change the condition of a people till they change that which is with themselves, and
(that is) because Allah is Hearer and Knower’. 13

Whilst Muslims lands are in chaos, pounded by devastating military forces; and Islam is being
dragged through the gutter by the media owing to the misdeeds of certain extreme groups, we must
ask: where are united voices of the Ummah to right the picture and change the state of affairs? While
the killing of souls is as acceptable as sweeping the streets; while blood gushes from the innocent
victims of poverty and unjust aggression, surely there is something we can do? This should not push
us to extremities either. Allah Most High says,

‘Let there arise a nation who invite to goodness and enjoin what is morally correct and prevent
what is objectionable. Such are they who are successful.’ 14

When the clear teachings of Islam - to believe in Allah and His Prophet, to pray and to give charity
- are considered of secondary importance, what kind of Islam are some of us projecting?
Therefore, Da’wah, inviting mankind to belief (Iman) and worship of the One God, the True Lord and
Creator of the Universe and reminding people of the Day of Judgement, this is the most fundamental
issue in whatever time and space. Not performing our duty and ignoring the power of the media is
one of the main reasons, I believe, for our failure as a Global Community in creating a more peaceful
and just world.

Now, going back to those accusations against me and questions about my Iman, the conveyors of such
rumours should earnestly seek Allah’s forgiveness. Critics of my music and Da’wah should be aware
that we are trying our best to show Muslims and non-Muslims the transcendent beauty and light of
Islam, for this we must work within the media or our voices will never be heard.
The DVD release of my Concert in 1976 contains an extremely important interview where I explain
why I left the music business. Thank God, many are seeing and hearing this side for the fi rst time
without the usual journalistic distortion. Additionally, my contribution to those charity concerts
protesting against the war on Iraq and for victims of AIDS - particularly innocent children - were
charitable acts which I wanted to perform on behalf of the Muslims, although I didn’t necessarily
agree with some of the un-bashful presentations from other artists.
In the end, the sayings of the Prophet, ‘Whoever believes in Allah and the Last Day should either
speak good or be silent’ 15 and, ‘A Muslim is he from whose hand and tongue other Muslims feel
safe’, 16 are enough to remind such accusers of the Islam we still need to understand and practice.
Furthermore - though some may still wish to argue - the best answer I can give is in the words we
read from the Qur’an,
‘Do you argue with us, when Allah is our Lord and your Lord? To us are our deeds and to you are
your deeds, and to Him we are sincere.’ 17
Wa as salamu ‘alaykum
Yusuf Islam

Jaza khumulaah Kharian. May Allah reward you Kamaal, !

We must distinguish: for example, what is the message in the words of the song? What is the moral
context and environment where the songs are being played? What is the time it is happening? Who
is delivering the song? How is it delivered? And importantly, what is the intention? Some scholars
say that as long as it conforms to moral norms and doesn’t divert a person from his or her duties in
worshipping Allah Most High, then it has its place in the culture of Islam.

Jazakum Laha Khairan

You guys now prefer the words of a musician to the words of Religious leaders and scholars.
May Allah have mercy on us and guide us to the right path.

Yusuf Islam, is no more Cat Stevens. Yusuf Islam is a complete muslim, who happens to have been a musician in his earlier years. He knows the effect of Music. He has practical and first knowledge on the matters of music.

Though, I am not discounting the knowledge of the "Religious leaders and Islamic Scholars," as you have reminded us, their views and statements, if different from that of the prophet will be discarded. Imam Ahmed, I believe (One of the four Imams), was in Madina, around the grave of the noble prophet (AS), when he point to the grave. And the declared, "Every man's opinion can be challenged, except the one who is the occupant of this grave." Even Umar challenged Abu Bakr, when he was the successor and leader of the faithful.

Therefore, you statement is not 100% correct, though relevant. A person who just became a muslim may be given good knowledge than a big scholar on a matter. Example is when a man came to a scholar to know if he still has the right to sleep with his wife as he had said that the wife's back is like that of his mother is the wife is not more beautiful than the full moon. We know that full moon is very beautiful. But the wife is very unattractive. But after he had made this statement in anger, he soon discovered that marriage is not what you turn on or off without some emotionally difficulty.

As the scholar said that the man has not more right to sleep with his wife, which indicated that a divorce had actually taken place, a student of islam, who is not a scholar yet was waiting to speak with the scholar chimed in: Oh my scholar, but Allah says in His Book that He made man from the best mold! This shows that the least attractive person is better looking in the sight of God and it should be in the sight of all men, that any other things that man can see on earth. The scholar had to agree that his student was right because he used Allahs statement. While he the scholar was wrong because his opinion was against Qur'an and definitely would be against Sunnah. The fact is that Sunnah explains the Qur'an.

May Allah increases our Iman and Ilm. Amin.

It is not permissible for anyone to discuss matters of sharee’ah except scholars of sharee’ah who are specialized and qualified to research and examine issues.

If you take the words of any other complete muslim who is not among the scholars of sharee'ah, you are doing so at your own risk, and you should desist from transmitting such opinions because if anyone uses it, you will get a share of the punishment, if it is wrong.

Fatawa: SINGING AND MUSIC ACCORDING TO SHARI'AH

Question:

Are singing, music and Qawwali all prohibited? I have heard that the Prophet (صلى الله عليه وسلم) has granted permission for this. Is this true?

M. Aslam, London


Answer:

Before I reply to the question, you need to understand two things. The Islamic Shari'ah is not based on what people say and hear, but is based on the Qur'ân and Sunnah. Therefore, it is important that we check everything according to the Qur'ân and Sunnah. Secondly, if something becomes popular and common among people, it doesn't automatically make it lawful and Halal in Islam.

The previous question gives a reply to singing and music according to Shari'ah. In addition, note that the four scholars of different schools of thought have all strongly condemned such activities. Imam Shafi'i said, "If someone likes these things a lot, he won't even be eligible as a witness for anyone." Imam Abu Hanifah and Imam Ahmed bin Hambal stated that, "It is Haram."

Imam Malik said, "Those involved in singing and music are sinners and bad people."

Regarding the approval by the Prophet (صلى الله عليه وسلم), he has given permission to meaningful poems etc. and not the obscene material we listen to nowadays. It is not permissible because songs nowadays contain obscene words and meanings; mostly women are singing and music has become a part of people's daily routine. Hence it is a time-wasting activity.

In the time of the Prophet (صلى الله عليه وسلم) companions and children used to sing songs on happy occasions of Eid and also at times to encourage people for Jihad, obviously being meaningful poetry.




Country Of Origin : Saudi Arabia
State : Riyadh

Author/Scholar : The Late Maulana Mahmood Ahmed Mirpuri

@Subzeero: May Allah increase your Iman and Ilm. Brother every activity is halal, except the activities made haram by Allahu taala and His Messenger (AS). No scholar, I repeat can make haram what Allah and His Rassul have made halal. No scholar can make Halah what they have made haram either.

A scholar must make scholarship statement that must be derived and not going against Allah in the Qur'an and hadith Quhsi and Muhammad in his Sunnah and Hadith. It was reported by an early scholar that not all animal in the sea are permissable to eat. He was in a desert then. Then he later learnt that the sahaba ate from a dead whale that the found on the beach. They smaoked some and brought the preserved meat to get the legislation about it from the prophet, who even asked for his own share from what remained!

Further, we should bear in mind that all Muhadithans, and specifically the 4 imams that you have mentioned stated in their acknowledgements that if any of their legislation is in disagreement with that of the prophet, when it is discovered, that people should take what the prophet states over theirs. Further it would have been the statement of the prophet they would have taken if they come to know it. Look islam is not something that people make up, out of their own desire. There is a firm process already establish. And no single scholar knows 100% of Islam.

And from what you wrote, we see that Music is not haram, except the music where all those things demed haram in other situations is injected into Music. Thats when the music is haram. Foul language, women naked in not the appropriate places, etc are haram anyways and its no surprise that they will make the music where they are a part of haram.

And you can't say that Yusuf Islam is not a scholar because you do not know how Allah has blessed him to gain good Islamic knowledge. For starter he abandoned music because of his love and fear of God. Afterall, he knows more about the effect of music than a person who has never been played any musical instrument before. He is well acquinted with the intostication feeling of this medium. This reminds me of the story of imam Suraj Wahhaj of Brooklyn New York. He studied Fine Art at New York University, Lower Manhattan. But when he heard that Allah forbid the drawing of man and animals, he stopped drawing animals and man, the things that have souls.

In his story, he said that when he used to draw, he would imagined his human or animal drawing to just lift off out of the canvas and exist as others of its kind. No wonder that Allah said in hadith that the artists will be required to bring a soul into what they created, since it seems as if that they have competed with Him, while they were on earth. But since they could not make a soul, this will make them go to hell fire to be punished on the day of Judgement.

Islamic Scholarship is not specific to classroom any longer. There is so much on the internet and other recorded sources and prints that the walls of education have expanded beyond the historical 4 walls of a building.

IMAM ABU HANEEFAH:

Imam Abu Haneefah(*108) has perhaps the harshest view of the four famous Imams of jurisprudence. His school of thought is the strictest, for he detested singing and considered it sinful. As for his disciples, they have explicitly confirmed the prohibition of listening to all musical amusements and pastimes, including wind instruments (mazaameer),(*109) all types of tambourines, hand drums (dufoof)(*110) and even the striking of sticks(al-qadeeb). They have asserted that such actions constitute disobedience to Allah and that the performer of such action is sinful, therefore necessitating rejection of his testimony.(*111) They have further stated that it is incumbent upon the Muslim to struggle to avoid listening to such things, even if he were passing by or stationed near them (without any willful intention). Abu Haneefah's closest disciple, Abu Yoosuf, stated that if the sound of musical instruments (ma'aazif) and amusements (malaahi) were heard coming from a house, the house could be entered without permission of its owners.(*112) The justification for this is that the command regarding the prohibition of abominable things (munkaaraat) is mandatory, and cannot be established if such entering rests upon the permission of the residents of the premises.(*113) This is the madhhab (position) of the rest of the Kufic scholars as well, such as Ibraheem An-Nakha'i, Ash-Sha'bi, Hammaad and Ath-Thowri. They do not differ on this issue. The same can be said of the general body of jurisprudence of Al-Basrah.(*114)

IMAAM MAALIK:

It is related by Ibnul-Jowzi that Ishaaq bin 'Eesaa At-Tabba'a asked Imaam Maalik bin Anas,(*115) the leading jurisprudent of Madeenah, about the view of the people of Madeenah regarding singing (ghinaa). He replied, "In fact, that is done by the sinful ones." Abut-teeb At-Tabari said, "As for Maalik bin Anas, he truly did prohibit singing and listening to it." He further related that Maalik said, "If one purchased a slave-girl(*116) and found her to be a professional singer, he could return her to the original owner for reimbursement on the claim of having found fault in the merchandise."(*117) The ruling of prohibition (tahreem) is generally agreed upon by the scholars of Madeenah. The Maaliki jurisprudence and commentator, Al-Qurtubi, reports Ibn Khuwayz Mandaad as saying that Imam Maalik had learned singing and music as a small boy until his mother encouraged him to leave it for a study of the religious sciences. He did, and his view became that such things were prohibited.(*118) Al-Qurtubi confirmed Maalik's view by saying that the only exception to this general ruling was the type of innocent songs such as those sung to placate the camels during travel, or during hard labor or boredom or during times of festivity and joy, such as the 'Eed days and weddings - the latter to the accompaniment of a simple daff (hand drum). Al-Qurtubi then said, "As for that which is done in our day, by way of the [blameworthy] innovations [bidah] of the Sufi mystics in their addition to hearing songs to the accompaniment of melodious instruments such as flutes, string instruments, etc., such is haraam [forbidden].(*119)

IMAAM SHAAFI'EE:

In the book, Aadaabul Qadaa, Ash-Shaafi'ee is reported as saying, "Verily, song is loathsome [makrooh]; it resembles the false and vain thing [al-baatil]. The one who partakes of it frequently is an incompetent fool whose testimony is to be rejected."(*121) His closest and most knowledgeable disciples clearly stipulate that his position on this issue is that of prohibition (tahreem) and they rebuke those who attribute its legality to him.(*122) This is confirmed by the later Shafi'ite scholar, Ibn Hajar Al-Haythami. He related that one of Ash-Shaafi'ee's disciples, Al-Haarith Al-Muhaasibi (d.243 H) said, "Song is haraam, just as the carcass [maytah](*123) is." Furthermore, the statement that singing is haraam is found in the treatise, Ash-Sharh Al-Kabeer, by the authoritative Shafi'ite scholar, Ar-Raafi'ee (d.623 H.). This is further corroborated by the accomplished Shafiiite jurisprudent, Imam An-Nawawi (d.676 H.) in his Rowdah.(*124) Such is the correct view of the dependable scholars of the Shafi'ite madhhab. However, due to limited knowledge and personal fancy and desire, a few of their latter-day scholars disagree with this view.(*125)

IMAM AHMAD BIN HANBAL:

Imaam Ahmad's(*126) position regarding this issue has been narrated in detail by the Hanbalite jurisprudent and Quranic commentator, Abul-Faraj Ibnul-Jowzi (d.597 H.) in his treatise, Tablees Iblees (Satan's deception). He tells us that ghinaa during Ahmad's era consisted primarily of a rhymed, rythmical chanting (inshaad) of poems(*127) whose purpose was to lead people to a pious, abstentious way of life. However, when such chanters began to vary their simple style to one of a throbbing, affected melody, the narrations regarding Ahmad began to differ. His own son and student, Abdullah, relates that his father said, "Singing(*128) sprouts hypocrisy in the heart; it doesn't please me." The scholar, Ismaa'eel bin Ishaaq Ath-Thaqafi, reports that Ahmad was questioned regarding one's listening to those poems (qasaaid) to which he replied, "I despise it, for it is a bid'ah [innovation]. Don't sit down to listen to its reciters." Abul-Haarith relates that Ahmad said, "At-taghyeer(*129) is an innovation," whereupon it was said, "But it sensitizes and softens the heart." Ahmad rejoined, "It is a bid'ah [blameworthy innovation]." Yaqoob Al-Haashimi narrates that Ahmad said, "At-taghyeer is a recent innovation," and Yaqoob bin Gayyaath reports him as saying that he despised at-taghyeer and prohibited one's listening to it.(*130)

Ibnul-Jowzi then mentioned some narrations related by Abu Bakr Al-Khlallaal and Ahmad's son Saalih, which indicate Ahmad's not being averse to poetry sessions. It is related that Ahmad heard a singer (qawwal) a didn't reproach him, whereupon Saalih said to him, "Oh father, didn't you used to criticize and censure such a thing?" Ahmad replied, "That was because I was told that they were doing reproachable things, so i despised it; as for this, I do not dislike it." Ibnul-Jowzi commented at this point, "Some of the scholars of our [Hanbalite] school mention that Abu Bakr Al-Khallaal (d.311 H.) and his disciple, Abdul-Azeez, permitted singing [ghinaa]. Such a statement refers to the spiritual poems [qasaaid zuhduyyaat] which were prevalent during their time. This is precisely the type of singing which was not disliked by Ahmad [as previously mentioned].(*131) Ahmad bin Hanbal attests to this in the instance where he was asked regarding a deceased person who left behind him a son and a [professional singing] slave-girl.(*132) The son then needed to sell her. Ahmad said that she was not to be sold on the basis of her being a singer. Upon this it was said to him that, [as a singer], she was worth thirty-thousand dirhams, whereas if she were sold only on the basis of her being simply a slave-girl, she would perhaps be worth only twenty dinars. Ahmad reaffirmed that she was allowed to be sold only on the basis of her being simply a slave-girl." Ibnul-Jowzi explained, "The reason Ahmad said this is because the singing slave-girl doesn't sing spiritual poems [qasaaid zuhdiyaat]; rather, she sings throbbing lyrics which incite passion in one's being. This is proof that such singing is haraam, for if it were not so, the incurred loss of the orphans son's wealth would not be permissible.(*133) Furthermore, it is reported by the jurisprudent Al-Mirwazi that Ahmad bin Hanbal said, "The earnings of the effeminate [mukhannath] singer are foul [khabeeth] because he doesn't sing spiritual poems, but rather, he sings erotic poetry [al-ghazal] in a licentious, cooing manner."

Ibnul-Jowzi concluded that it is obvious from what has preceded that the variant narrations relating to Ahmads dislike of (karaahah) or permission for singing depended upon the type of singing that was meant. As for the type of singing which is popular today,(*134) it would be forbidden according to Ahmad's view. If only he could see what the people have added to it by way of innovation.(*135)

In conclusion, the general consensus of the companions, taabi'een and the following generations of Islamic scholars up to the present day, including the four Imams, points to the ruling of prohibition of music and song (other than the exceptions to be mentioned later).

Jazakullah Marod for that post

salam here is your answer, may Allah guide us all,

http://www.islamqa.com/en/ref/5000

Nasheeds are allowed.

some are prohibited because of the instrument used and their lyrics

@poster :

Music is completely forbidden in Islam.

The Noble Qur'an - Al-Isra 17:64

"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), "


Hadith - Bukhari 7:494

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 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 pigs and they will remain so till the Day of Resurrection."

music is haram

olabowale: @Subzeero: May Allah increase your Iman and Ilm. Brother every activity is halal, except the activities made haram by Allahu taala and His Messenger (AS). No scholar, I repeat can make haram what Allah and His Rassul have made halal. No scholar can make Halah what they have made haram either.

A scholar must make scholarship statement that must be derived and not going against Allah in the Qur'an and hadith Quhsi and Muhammad in his Sunnah and Hadith. It was reported by an early scholar that not all animal in the sea are permissable to eat. He was in a desert then. Then he later learnt that the sahaba ate from a dead whale that the found on the beach. They smaoked some and brought the preserved meat to get the legislation about it from the prophet, who even asked for his own share from what remained!

Further, we should bear in mind that all Muhadithans, and specifically the 4 imams that you have mentioned stated in their acknowledgements that if any of their legislation is in disagreement with that of the prophet, when it is discovered, that people should take what the prophet states over theirs. Further it would have been the statement of the prophet they would have taken if they come to know it. Look islam is not something that people make up, out of their own desire. There is a firm process already establish. And no single scholar knows 100% of Islam.

And from what you wrote, we see that Music is not haram, except the music where all those things demed haram in other situations is injected into Music. Thats when the music is haram. Foul language, women naked in not the appropriate places, etc are haram anyways and its no surprise that they will make the music where they are a part of haram.

And you can't say that Yusuf Islam is not a scholar because you do not know how Allah has blessed him to gain good Islamic knowledge. For starter he abandoned music because of his love and fear of God. Afterall, he knows more about the effect of music than a person who has never been played any musical instrument before. He is well acquinted with the intostication feeling of this medium. This reminds me of the story of imam Suraj Wahhaj of Brooklyn New York. He studied Fine Art at New York University, Lower Manhattan. But when he heard that Allah forbid the drawing of man and animals, he stopped drawing animals and man, the things that have souls.

In his story, he said that when he used to draw, he would imagined his human or animal drawing to just lift off out of the canvas and exist as others of its kind. No wonder that Allah said in hadith that the artists will be required to bring a soul into what they created, since it seems as if that they have competed with Him, while they were on earth. But since they could not make a soul, this will make them go to hell fire to be punished on the day of Judgement.

The Noble Qur'an - Luqman 31:6

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).


Ibn Masood (ra) said about this verse "I swear by the One other than Whom there is no God that it refers to singing [ghinaa].", and he repeated this three times. Ibn Abbaas (ra) said it refered to 'singing and the like' while Jaabir (ra) is reported to view its meaning to signify singing and listening to songs. Many taabi'oon such as Mujaahid, Ikrimah, Mak-hool and Umar ibn Shu'ayb viewed it as a censure of music and song.


Hadith - Bukhari (#787) [Also related by Tabari]

Sa'id ibn Jbayr reported that Ibn 'Abbas said about the verse: "And of mankind is he who purchases idle talks" (31:6), that, "ldle talks means singing and the like."


The Noble Qur'an - Al-Isra 17:64

"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)..."


Hadith - Bukhari 7:494

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 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 pigs and they will remain so till the Day of Resurrection."


The Noble Qur'an - An-Najm 53:57-62

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).

‘Ikrimah (may Allaah have mercy on him) said: it was narrated from Ibn ‘Abbaas that al-sumood [verbal noun from saamidoon, translated here as “Wasting your (precious) lifetime in pastime and amusements (singing)”] means “singing”, in the dialect of Himyar; it might be said “Ismidi lanaa” [‘sing for us’ – from the same root as saamidoon/sumood] meaning “ghaniy” [sing]. And he said (may Allaah have mercy on him): When they [the kuffaar] heard the Qur’aan, they would sing, then this aayah was revealed.

Ibn Katheer (may Allaah have mercy on him) said: Allah says (interpretation of the meaning) “Wasting your (precious) lifetime in pastime and amusements (singing)” – Sufyaan al-Thawri said, narrating from his father from Ibn ‘Abbaas: (this means) singing. This is Yemeni (dialect): ismad lana means ghan lana [sing to us]. This was also the view of ‘Ikrimah. (Tafseer Ibn Katheer).



--------------------------------------------------------------------------------

Use of a Simple Drum


Use of the "duff" (simple drum) is permitted in Islam for a practical purpose (such as establishing a simple beat for exercise, rowing, and other labors), but not to be done by a Muslim for entertainment or idleness. In such instances, it must not be played as music, such as by enhancing rhythm, whistling a tune and whatnot. Ibn al-Qayyim said in Ighaathat al-Lahfaan (1/256) that the prohibition against the use of instruments refers to "all kinds of things used for entertainment."

According to the Sunnah, females can sing and beat the duff on the two 'Eids (specific Muslim celebrations) and to announce a Muslim wedding amongst themselves, and their voices shouldn't be raised loud enough or near enough to be heard by the men.

Poetry is also permitted, but it must not contain shirk (the major sin of associating a partner in worship with Allah, i.e. trinity, major or minor shirk, etc.).

The woman's voice should not be used in an attractive way around non-mahram men and to them it must be limited to necessity (physical necessity such as asking for something at the store, not emotional 'necessity' such as social conversation). Men and women must not engage in idle or social conversations with non-mahrams (those not related as specified in The Quran). Muslim men should avoid listening to a non-related (i.e. non-mahram) female voice (such as pop singers, etc.) except when it is unavoidable or due to her speaking out of necessity and not socializing.


The Noble Qur'an - An-Najm 53:57-62

The Prophet came to me after consuming his marriage with me and sat down on my bed as you (the sub-narrator) are sitting now, and small girls were beating the duff* and singing in lamentation of my father who had been killed on the day of the battle of Badr. Then one of the girls said, "There is a Prophet amongst us who knows what will happen tomorrow." The Prophet [saaws] said (to her),"Do not say this, but go on saying what you have spoken before."

* duff /daff- a one-sided drum made of animal skin.

The Noble Qur'an - Al-Ahzab 33:32
O wives of the Prophet! You are not like any other women. If you keep your duty (to Allâh), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery, etc.) should be moved with desire, but speak in an honourable manner.



--------------------------------------------------------------------------------

Explanation from Sheikh Ibn Baz

Shaykh Ibn Baz (may Allah have mercy on him) said in Majmoo' al-Fataawa, 3/423-424:

"Ma'aazif refers to singing and musical instruments. The Prophet (peace and blessings of Allaah be upon him) told us that at the end of time there will come a people who will allow these things just as they will allow alcohol, zina and silk. This is one of the signs of his Prophethood, for all of this has happened. The hadeeth indicates that [musical instruments] are haram (prohibited), and condemns those who say they are halal (permissible), just as it condemns those who say that alcohol and zina are allowed. The aayaat and ahaadeeth that warn against singing and musical instruments are many indeed. Whoever claims that Allaah has allowed singing and musical instruments is lying and is committing a great evil. We ask Allaah to keep us from obeying our desires and the Shaytaan. Even worse and more seriously sinful than that are those who say it is mustahabb. Undoubtedly this stems from ignorance about Allaah and His Religion; it is insolent blasphemy against Allaah and lying about His Laws.

What is mustahabb (recommended) is to beat on the daff [simple hand drum] at weddings. This is mustahabb for women only, in order to announce the wedding and to distinguish it from fornication. There is nothing wrong with women singing amongst themselves, accompanied by the daff, so long as the songs contain no words that encourage evil or distract people from their duties. It is also a condition that this should take place among women only, and there should be no mixing with men. It should also not cause any annoyance or disturbance to neighbours. What some people do, of amplifying such singing with loudspeakers is evil, because of the disturbance it causes to other Muslims, neighbours and others. It is not permissible for women, in weddings or on other occasions, to use any instrument other than the daff, such as the oud, violin, rebab (stringed instrument) and so on. This is evil, and the only concession that women are given is that they may use the daff.

As for men, it is not permissible for them to play any kind of musical instrument, whether at weddings or on any other occasion. What Allaah has prescribed for men is training in the use of instruments of war, such as target practice or learning to ride horses and competing in that, using spears, shields, tanks, airplanes and other things such as cannons, machine guns, bombs and anything else that may help jihaad for the sake of Allaah."



--------------------------------------------------------------------------------

Hadith - Sunan of Abu Dawood, #4909, Narrated Abdullah ibn Mas'ud

Salam ibn Miskin, 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 (peace be upon him) say: Singing produces hypocrisy in the heart.



--------------------------------------------------------------------------------

Intentions as it Relates to Hearing Music

Shaykh Ibn Taymiyah (may Allaah have mercy on him) said: Concerning (music) which a person does not intend to listen to, there is no prohibition or blame, according to scholarly consensus. Hence blame or praise is connected to listening, not to hearing. The one who listens to the Qur'aan will be rewarded for it, whereas the one who hears it without intending or wanting to will not be rewarded for that, because actions are judged by intentions. The same applies to musical instruments which are forbidden: if a person hears them without intending to, that does not matter. (al-Majmoo', 10/78).

Imaam Maalik (may Allaah have mercy on him) was asked about playing the drum or flute, if a person happens to hear the sound and enjoy it whilst he is walking or sitting. He said: He should get up if he finds that he enjoys it, unless he is sitting down for a need or is unable to get up. If he is on the road, he should either go back or move on. (al-Jaami' by al-Qayrawaani, 262). He (may Allaah have mercy on him) said: "The only people who do things like that, in our view, are faasiq's." (Tafseer al-Qurtubi, 14/55).

Ibn Taymiyah (may Allaah have mercy on him) said: It is not permissible to make musical instruments. (al-Majmoo', 22/140). And he said: According to the majority of fuqahaa', it is permissible to destroy musical instruments, such as the tanboor [a stringed instrument similar to a mandolin]. This is the view of Maalik and is the more famous of the two views narrated from Ahmad. (al-Majmoo', 28/113). Ibn Abi Shaybah (may Allaah have mercy on him) reported that a man broke a mandolin belonging to another man, and the latter took his case to Shurayh. But Shurayh did not award him any compensation, i.e., he did not make the first man pay the cost of the mandolin, because it was haram and had no value. (al-Musannaf, 5/395).



--------------------------------------------------------------------------------

A Haram (Prohibited) Profession

It is haram (prohibited) to be work as a salesperson in a store that sells musical instruments. It is permissible to sell an instrument for its parts, such as to have it melted down, etc. It is of course, as shown by the evidences above, haram to be a musician.

Al-Baghawi (may Allaah have mercy on him) stated in a fatwa that it is haram to sell all kinds of musical instruments such as mandolins, flutes, etc. Then he said: If the images are erased and the musical instruments are altered, then it is permissible to sell their parts, whether they are silver, iron, wood or whatever. (Sharh al-Sunnah, 8/28)



--------------------------------------------------------------------------------

Effeminate Men

Shaykh Ibn Taymiyah (may Allaah have mercy on him) said: The Prophet (peace and blessings of Allaah be upon him) made allowances for certain types of musical instruments at weddings and the like, and he made allowances for women to play the daff at weddings and on other joyful occasions. But the men at his time did not play the daff or clap with their hands. It was narrated in al-Saheeh that he said: "Clapping is for women and tasbeeh (saying Subhaan Allaah) is for men." And he cursed women who imitate men and men who imitate women.

Because singing and playing the daff are things that women do, the Salaf (men of the far past) used to call any man who did that a mukhannath (effeminate man), and they used to call male singers effeminate - and how many of them there are nowadays! It is well known that the Salaf said this.
SALAM ALAYKUN WARA....

olabowale: @Subzeero: May Allah increase your Iman and Ilm. Brother every activity is halal, except the activities made haram by Allahu taala and His Messenger (AS). No scholar, I repeat can make haram what Allah and His Rassul have made halal. No scholar can make Halah what they have made haram either.

A scholar must make scholarship statement that must be derived and not going against Allah in the Qur'an and hadith Quhsi and Muhammad in his Sunnah and Hadith. It was reported by an early scholar that not all animal in the sea are permissable to eat. He was in a desert then. Then he later learnt that the sahaba ate from a dead whale that the found on the beach. They smaoked some and brought the preserved meat to get the legislation about it from the prophet, who even asked for his own share from what remained!

Further, we should bear in mind that all Muhadithans, and specifically the 4 imams that you have mentioned stated in their acknowledgements that if any of their legislation is in disagreement with that of the prophet, when it is discovered, that people should take what the prophet states over theirs. Further it would have been the statement of the prophet they would have taken if they come to know it. Look islam is not something that people make up, out of their own desire. There is a firm process already establish. And no single scholar knows 100% of Islam.

And from what you wrote, we see that Music is not haram, except the music where all those things demed haram in other situations is injected into Music. Thats when the music is haram. Foul language, women naked in not the appropriate places, etc are haram anyways and its no surprise that they will make the music where they are a part of haram.

And you can't say that Yusuf Islam is not a scholar because you do not know how Allah has blessed him to gain good Islamic knowledge. For starter he abandoned music because of his love and fear of God. Afterall, he knows more about the effect of music than a person who has never been played any musical instrument before. He is well acquinted with the intostication feeling of this medium. This reminds me of the story of imam Suraj Wahhaj of Brooklyn New York. He studied Fine Art at New York University, Lower Manhattan. But when he heard that Allah forbid the drawing of man and animals, he stopped drawing animals and man, the things that have souls.

In his story, he said that when he used to draw, he would imagined his human or animal drawing to just lift off out of the canvas and exist as others of its kind. No wonder that Allah said in hadith that the artists will be required to bring a soul into what they created, since it seems as if that they have competed with Him, while they were on earth. But since they could not make a soul, this will make them go to hell fire to be punished on the day of Judgement.

The Noble Qur'an - Luqman 31:6

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).


Ibn Masood (ra) said about this verse "I swear by the One other than Whom there is no God that it refers to singing [ghinaa].", and he repeated this three times. Ibn Abbaas (ra) said it refered to 'singing and the like' while Jaabir (ra) is reported to view its meaning to signify singing and listening to songs. Many taabi'oon such as Mujaahid, Ikrimah, Mak-hool and Umar ibn Shu'ayb viewed it as a censure of music and song.


Hadith - Bukhari (#787) [Also related by Tabari]

Sa'id ibn Jbayr reported that Ibn 'Abbas said about the verse: "And of mankind is he who purchases idle talks" (31:6), that, "ldle talks means singing and the like."


The Noble Qur'an - Al-Isra 17:64

"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)..."


Hadith - Bukhari 7:494

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 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 pigs and they will remain so till the Day of Resurrection."


The Noble Qur'an - An-Najm 53:57-62

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).

‘Ikrimah (may Allaah have mercy on him) said: it was narrated from Ibn ‘Abbaas that al-sumood [verbal noun from saamidoon, translated here as “Wasting your (precious) lifetime in pastime and amusements (singing)”] means “singing”, in the dialect of Himyar; it might be said “Ismidi lanaa” [‘sing for us’ – from the same root as saamidoon/sumood] meaning “ghaniy” [sing]. And he said (may Allaah have mercy on him): When they [the kuffaar] heard the Qur’aan, they would sing, then this aayah was revealed.

Ibn Katheer (may Allaah have mercy on him) said: Allah says (interpretation of the meaning) “Wasting your (precious) lifetime in pastime and amusements (singing)” – Sufyaan al-Thawri said, narrating from his father from Ibn ‘Abbaas: (this means) singing. This is Yemeni (dialect): ismad lana means ghan lana [sing to us]. This was also the view of ‘Ikrimah. (Tafseer Ibn Katheer).



--------------------------------------------------------------------------------

Use of a Simple Drum


Use of the "duff" (simple drum) is permitted in Islam for a practical purpose (such as establishing a simple beat for exercise, rowing, and other labors), but not to be done by a Muslim for entertainment or idleness. In such instances, it must not be played as music, such as by enhancing rhythm, whistling a tune and whatnot. Ibn al-Qayyim said in Ighaathat al-Lahfaan (1/256) that the prohibition against the use of instruments refers to "all kinds of things used for entertainment."

According to the Sunnah, females can sing and beat the duff on the two 'Eids (specific Muslim celebrations) and to announce a Muslim wedding amongst themselves, and their voices shouldn't be raised loud enough or near enough to be heard by the men.

Poetry is also permitted, but it must not contain shirk (the major sin of associating a partner in worship with Allah, i.e. trinity, major or minor shirk, etc.).

The woman's voice should not be used in an attractive way around non-mahram men and to them it must be limited to necessity (physical necessity such as asking for something at the store, not emotional 'necessity' such as social conversation). Men and women must not engage in idle or social conversations with non-mahrams (those not related as specified in The Quran). Muslim men should avoid listening to a non-related (i.e. non-mahram) female voice (such as pop singers, etc.) except when it is unavoidable or due to her speaking out of necessity and not socializing.


The Noble Qur'an - An-Najm 53:57-62

The Prophet came to me after consuming his marriage with me and sat down on my bed as you (the sub-narrator) are sitting now, and small girls were beating the duff* and singing in lamentation of my father who had been killed on the day of the battle of Badr. Then one of the girls said, "There is a Prophet amongst us who knows what will happen tomorrow." The Prophet [saaws] said (to her),"Do not say this, but go on saying what you have spoken before."

* duff /daff- a one-sided drum made of animal skin.

The Noble Qur'an - Al-Ahzab 33:32
O wives of the Prophet! You are not like any other women. If you keep your duty (to Allâh), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery, etc.) should be moved with desire, but speak in an honourable manner.



--------------------------------------------------------------------------------

Explanation from Sheikh Ibn Baz

Shaykh Ibn Baz (may Allah have mercy on him) said in Majmoo' al-Fataawa, 3/423-424:

"Ma'aazif refers to singing and musical instruments. The Prophet (peace and blessings of Allaah be upon him) told us that at the end of time there will come a people who will allow these things just as they will allow alcohol, zina and silk. This is one of the signs of his Prophethood, for all of this has happened. The hadeeth indicates that [musical instruments] are haram (prohibited), and condemns those who say they are halal (permissible), just as it condemns those who say that alcohol and zina are allowed. The aayaat and ahaadeeth that warn against singing and musical instruments are many indeed. Whoever claims that Allaah has allowed singing and musical instruments is lying and is committing a great evil. We ask Allaah to keep us from obeying our desires and the Shaytaan. Even worse and more seriously sinful than that are those who say it is mustahabb. Undoubtedly this stems from ignorance about Allaah and His Religion; it is insolent blasphemy against Allaah and lying about His Laws.

What is mustahabb (recommended) is to beat on the daff [simple hand drum] at weddings. This is mustahabb for women only, in order to announce the wedding and to distinguish it from fornication. There is nothing wrong with women singing amongst themselves, accompanied by the daff, so long as the songs contain no words that encourage evil or distract people from their duties. It is also a condition that this should take place among women only, and there should be no mixing with men. It should also not cause any annoyance or disturbance to neighbours. What some people do, of amplifying such singing with loudspeakers is evil, because of the disturbance it causes to other Muslims, neighbours and others. It is not permissible for women, in weddings or on other occasions, to use any instrument other than the daff, such as the oud, violin, rebab (stringed instrument) and so on. This is evil, and the only concession that women are given is that they may use the daff.

As for men, it is not permissible for them to play any kind of musical instrument, whether at weddings or on any other occasion. What Allaah has prescribed for men is training in the use of instruments of war, such as target practice or learning to ride horses and competing in that, using spears, shields, tanks, airplanes and other things such as cannons, machine guns, bombs and anything else that may help jihaad for the sake of Allaah."



--------------------------------------------------------------------------------

Hadith - Sunan of Abu Dawood, #4909, Narrated Abdullah ibn Mas'ud

Salam ibn Miskin, 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 (peace be upon him) say: Singing produces hypocrisy in the heart.



--------------------------------------------------------------------------------

Intentions as it Relates to Hearing Music

Shaykh Ibn Taymiyah (may Allaah have mercy on him) said: Concerning (music) which a person does not intend to listen to, there is no prohibition or blame, according to scholarly consensus. Hence blame or praise is connected to listening, not to hearing. The one who listens to the Qur'aan will be rewarded for it, whereas the one who hears it without intending or wanting to will not be rewarded for that, because actions are judged by intentions. The same applies to musical instruments which are forbidden: if a person hears them without intending to, that does not matter. (al-Majmoo', 10/78).

Imaam Maalik (may Allaah have mercy on him) was asked about playing the drum or flute, if a person happens to hear the sound and enjoy it whilst he is walking or sitting. He said: He should get up if he finds that he enjoys it, unless he is sitting down for a need or is unable to get up. If he is on the road, he should either go back or move on. (al-Jaami' by al-Qayrawaani, 262). He (may Allaah have mercy on him) said: "The only people who do things like that, in our view, are faasiq's." (Tafseer al-Qurtubi, 14/55).

Ibn Taymiyah (may Allaah have mercy on him) said: It is not permissible to make musical instruments. (al-Majmoo', 22/140). And he said: According to the majority of fuqahaa', it is permissible to destroy musical instruments, such as the tanboor [a stringed instrument similar to a mandolin]. This is the view of Maalik and is the more famous of the two views narrated from Ahmad. (al-Majmoo', 28/113). Ibn Abi Shaybah (may Allaah have mercy on him) reported that a man broke a mandolin belonging to another man, and the latter took his case to Shurayh. But Shurayh did not award him any compensation, i.e., he did not make the first man pay the cost of the mandolin, because it was haram and had no value. (al-Musannaf, 5/395).



--------------------------------------------------------------------------------

A Haram (Prohibited) Profession

It is haram (prohibited) to be work as a salesperson in a store that sells musical instruments. It is permissible to sell an instrument for its parts, such as to have it melted down, etc. It is of course, as shown by the evidences above, haram to be a musician.

Al-Baghawi (may Allaah have mercy on him) stated in a fatwa that it is haram to sell all kinds of musical instruments such as mandolins, flutes, etc. Then he said: If the images are erased and the musical instruments are altered, then it is permissible to sell their parts, whether they are silver, iron, wood or whatever. (Sharh al-Sunnah, 8/28)



--------------------------------------------------------------------------------

Effeminate Men

Shaykh Ibn Taymiyah (may Allaah have mercy on him) said: The Prophet (peace and blessings of Allaah be upon him) made allowances for certain types of musical instruments at weddings and the like, and he made allowances for women to play the daff at weddings and on other joyful occasions. But the men at his time did not play the daff or clap with their hands. It was narrated in al-Saheeh that he said: "Clapping is for women and tasbeeh (saying Subhaan Allaah) is for men." And he cursed women who imitate men and men who imitate women.

Because singing and playing the daff are things that women do, the Salaf (men of the far past) used to call any man who did that a mukhannath (effeminate man), and they used to call male singers effeminate - and how many of them there are nowadays! It is well known that the Salaf said this.
SALAM ALAYKUN WARA....