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Saying ‘rahimahullah’ for an innovator – Shaykh al-Albanee


 

Questioner:

What do you say, O Shaykh, about those who claim that mercy should not be asked for those who contradict the belief of the salaf like Ibn Hajar and an-Nawawee, ibn Hazm and ibn al-Jawzee and those like them from the scholars of the past, as well as those modern leaders like Hasan al-Bannah and Sayyid Qutb, considering that you are familiar with what Hasan al-Bannah wrote in his book Muthakkiraat ad-Dawah wad-Daaýiyah, and Sayyid Qutb in Fee Thilaal al-Quraan.

To-say-or-not-to-say-Ibn

Shaykh al-Albaani:

We believe that rahmah (mercy); that is, a statement supplicating to Allaah to have mercy upon someone; is permissible for any Muslim and forbidden for any disbeliever. This answer refers to the belief which is held in the soul of the individual.

 

So whoever believes that those who were mentioned in the question and those similar to them are Muslims, then the answer is known from what was said previously; that is, it is permissible to make duaa (supplication) for them that Allaah has mercy on them and forgives them.

 

And whoever considers those mentioned in the question to be non-Muslims – may Allaah not let it be so – then asking for Allaah’s mercy for them would not be permissible, because mercy has been made forbidden for the disbelievers. That is the response relative to what came in the question.

[Recorded by Abu Laylaa al-Athharee on the 7th of Shabaan in the year 1413, corresponding to the 31st of January 1993]

 

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Eating food prepared for a Christian festival

December 22, 2013 4 comments

What is the ruling on eating food prepared for a Christian festival? What is the ruling on accepting their invitation to their celebrations of the birth of the Messiah (peace be upon him) [i.e., Christmas celebrations]?

 

Praise be to Allaah.

It is not permissible to celebrate innovated festivals such as the Christmas of the Christians, or Nowrooz (Persian New Year) or Mahrajaan (Persian festival), or festivals that have been innovated by Muslims such as the Prophet’s birthday in Rabee’ al-Awwal or the Israa’ in Rajab and so on.

It is not permissible to eat from that food which the Christians or Mushrikeen prepare on the occasion of their festivals.

It is also not permissible to accept their invitations to join them in their celebrations of those festivals, because this encourages them and is tantamount to approving of their bid’ah, which gives the wrong idea to ignorant people and makes them think that there is nothing wrong with that. And Allah knows best.

From Al-Lu’lu’ al-Makeen min Fataawaa Ibn Jibreen, p. 27.
Taken from Islamqa

O Grave worshippers! We want Answers

March 31, 2013 1 comment

 

10 questions for the  Grave  worshipers  (Qabarparast).

 

In Indian peninsula and else where, it is quite common to invoke a dead person for example like yaa Khwaja, yaa Ali, etc etc, for situations when they need help.

 

So here is a list of queries that such a person should be asked:

 

1.

Can the person (for e.g., Khwaja Ajmeri), dead or alive, hear from a long distance?

 

For eg. people can invoke Khwaja Ajmeri from Pakistan, India, Bangladesh, Thailand, Malaysia, USA, Canada, etc. from all over the world.

 

Can he, i.e., Khwaja Ajmeri, can hear them from such a long distance.

This is a very simple task for Allah (Subhanahu wataala) but is it possible for Khwaja Ajmeri also?

 

 

2.

Can the person (for e.g., Khwaja Ajmeri), dead or alive, hear simultaneously from many people at the same time (Multitasking)?

 

For eg. many people may invoke Khwaja Ajmeri from all over the world at the same time.

 

Can he, i.e., Khwaja Ajmeri, can hear them at the same time or a queue is required.

 

This is a very simple task for Allah (Subhanahu wataala) but is it possible for Khwaja Ajmeri also?

 

 

 

3.

Can the person (for e.g., Khwaja Ajmeri), dead or alive, understand all the different languages?

 

Because there are many different languages and dialects throughout the world.

A Tamil will invoke or call upon in tamil language.

A Srilankan will invoke or call upon in sinhalese language.

A Britisher will invoke or call upon in english language.

A French will invoke or call upon in french language.

A Chinese will invoke or call upon in chinese language.

An Indonesian will invoke or call upon in indonesian language.

An Arab will invoke or call upon in arabic language.

A Japanese will invoke or call upon in japanese language.

 

Sometimes it also happens that the person (for e.g., Khawaja Ajmeri) whom people are calling upon or invoking, died as an illiterate. So is it that, after his death, can he understands all the different languages and dialects?

 

This is a very simple task for Allah (Subhanahu wataala) but is it possible for Khwaja Ajmeri also?

 

 

 

4.

Can the person (for e.g., Khwaja Ajmeri), dead or alive, can hear a dumb person or can he hear a person who is invoking him or calling upon him in his heart?

“And Allah is Knowing of that within the breasts.” 3.154

This is a very simple task for Allah (Subhanahu wataala) but is it possible for Khwaja Ajmeri also?

 

 

5.

Whether the person (for e.g., Khwaja Ajmeri), dead or alive, needs to sleep or take a break? Or he (for e.g., Khwaja Ajmeri) is ever awake and doesn’t require a rest?

 

As we know very well that Allah (Subhanahu wataala) never requires a sleep or rest as follows:

“Allah! There is no god but Him: the Living, the Eternal. He neither slumbers nor sleeps.” – 2.255

 

If the person (for e.g., Khwaja Ajmeri), dead or alive, needs to sleep or take a break then we must have a time table so as to when we should call or invoke him so that he may not get disturbed or the call should not get unheard.

 

For instance, the person may be calling or invoking YA KHWAJA al madad, but KHWAJA might be having a nap, so no help for the poor caller.

 

This is a very simple task for Allah (Subhanahu wataala) but is it possible for Khwaja Ajmeri also?

 

 

 

6.

Can the person (for e.g., Khwaja Ajmeri), dead or alive, solve all the problems of the people?

 

If that is the case, then what is the use of Allah (nauzbillah)? Or else if the person (for e.g., Khawaja Ajmeri) has a limitations, then in such a case, we must have a list of things that the person (for e.g., Khawaja Ajmeri), can resolve and what he cannot.

This is a very simple task for Allah (Subhanahu wataala) but is it possible for Khwaja Ajmeri also?

 

 

 

7.

Can the person (for e.g., Khwaja Ajmeri), dead or alive, cause harm to the people or his duty is just to lend a safe hand for the people in trouble?

 

Has anyone heard that KHWAJA AJMERI causes people to be in trouble?

 

This is a very simple task for Allah (Subhanahu wataala) but is it possible for Khwaja Ajmeri also?

 

 

8.

Who causes the people to be in trouble? Is it the person (for e.g., Khwaja Ajmeri), dead or alive, or Allah (Subhanahu Wataala)?

 

If Allah (Subhanahu Wataala) causes the people to be in trouble and the person, dead or alive, he delivers people from their miseries then, naudhubillah, Allah (Subhanahu Wataala) would be considered as an oppressor whereas the person, dead or alive, would be considered as a helper.

 

“And if Allah afflicts you with any harm, then none can remove it except Him; and if He wanted good for you, then none can turn away His grace, He brings it to whom He wishes of His servants. And He is the Forgiver, the Merciful.” – 10.107

 

 

 

9.

If Allah (Subhanahu Wataala) is adamant on causing harm and the person, dead or alive, is adamant on relieving the caller, then who will win?

 

Allah says: “Indeed your Lord is the Doer of what He wills” [Sûrah Hûd: 107] and “(He is the) Doer of what He wills.” [Sûrah al-Burûj: 16]

 

 

10.

If someone dies, then to whom shall we call upon or invoke for salvation for that dead person?

So if you can call upon Allah (Subhanahu Wataala) after the death of any person then why not call upon Him alone when you are alive for other benefits.

 

This is a very simple task for Allah (Subhanahu wataala) but is it possible for Khwaja Ajmeri also?

 

[ From lecture of Shaikh Meraj Rabbani (hafizahullah)]

 

Prohibition of Music from the Sunnah by Shaykh al-Albaanee (Rahimahullah)


 

A sincere advice to those who allow music and its instruments -in the name of Islaam.

1. The first of these is from the best of all the past and present scholars, the Prophet (ȘallaAllaahu ‘alayhi wasallam). As narrated by Aboo Umaamah al-Baahilee (radhiyallaahu ‘anhu):

“Do not indulge in selling the qaynaat [female servants specialized for singing to their masters], and do not buy them, and do not teach them to sing, and there is no good in trading in them, and their worth is haraam. And in the likes of this, was revealed this verse : ‘And of mankind is he who purchases lahhwal-hadeeth [idle talks] to mislead (men) from the Path of Allâh without knowledge.’ to the end of the verse.”

[Șaheeha: 2922, Șaheeh Sunan at-Tirmidhee, Imaam Ahmad in al-Musnad: 22181 without the verse]

I (Shaikh al-Albaanee) think that at this point you have seen clearly that this verse is an explicit proof against music. So let those who claim that there is no prohibition of it in the Qur’aan take heed.

 

 

2. Aboo Maalik al-Ash’aree (radhiyallaahu ‘anhu) mentions that The Messenger of Allaah (Șallallaahu ‘alayhi wasallam) said:

“Indeed, there will be in my Ummah such people who will make permissible for themselves fornication, silk, wine and musical instruments….”

[Narrated by Imaam al-Bukhaari in his Saheeh, Aboo Daawood in his Sunan]

Al-Haafidh Ibn Hajar al-‘Asqalaani said:

‘And in this hadeeth is a severe warning for the one who deceives by [and] makes permissible that which is impermissible by changing its name..’

[Fath-ul Baaree.]

Imaam Al-Albaanee said : ‘In his statement : make permissible’ it is a clear proof that the four things mentioned are not halaal (permissible) in the legislation: and amongst them is : musical instruments.’

 

 

3. Aboo Maalik al-Ash’aree (radhiyallaahu ‘anhu) said: The Messenger of Allaah
(Șallallaahu ‘alayhi wasallam) said:

“Indeed a people from among my nation will consume wine; and will call it by other than its name [they will change the name of it], while singers and musical instruments are played over their heads: Allah will cause the earth to swallow them and change them into monkeys and swines.”

[Narrated by Ibn Maajah, and Ibnul Qayyim said it is authentic in two different places in his book Ighaathatul-luhfaan : 1/347 & 361. And it is in Șaheeh at-Targheeb wa tarheeb : 2378.]

 

 

4. Anas ibn Maalik (radhiyallaahu ‘anhu) said that The Prophet (Șallallaahu ‘alayhi wasallam) said:

“Two voices are cursed in this world and the hereafter; Music at the time of happiness and wailing at the time of calamity.”

[Narrated by Al-Bazzaar in his Musnad: 1/377, Kashful astaar-795, and Adh-Dhiyaa al Maqdisee in al- Ahadeeth al-Mukhtaara: 6/188/2200&2201. Al-Bazzaar said : We don’t know it from Anas except from this chain.’ I say: ‘Its chain is good, rather it is authentic with what follows: And it has been followed by the narration of ‘Isa ibn Tamhan from Anas as narrated by Ibn Simaak. So the hadeeth is authentic, and all Perfect praise is for Allaah. And it is emphasized in its strength of Authenticity by the following hadeeth [hadeeth no.5] ]

 

 

 

5. From Jaabir ibn ‘Abdullah from ‘Abdurrahman ibn ‘Awf (radhiyallaahu ‘anhum) who said: ‘The Prophet (Șallallaahu ‘alayhi wasallam) said:

“Surely I do not prohibit crying ; but verily I have prohibited two asinine and evil voices: a voice at the time of happiness; play, leisure and music, and voices at the time of a calamity; slapping of the faces, and tearing of clothes and wailing.”

[Sunan at-Tirmidhee and he said : It is a good hadeeth. Al-Haakim : 4/40, Al-Bayhaqee: 4/69]

 

Imaam Ibn Taymiyyah (rahimahullaah) said :

‘This hadeeth is from the best of what is proof on the impermissibility of singing, as in the wording of the one narrated by Jaabir : ‘voice at the time of happiness: play, vain talk and the instruments of shaytaan.’ Thus he prohibited the sounds which are carried out at the times of enjoyment just as he prohibited the sounds made at the time of a calamity, and the sounds made at the time of joy are the sounds of music.’

[Al-Istiqaama : 1/292-293]

 

 

6. ‘Abdullaah ibn ‘Abbaas (radhiyallaahu ‘anhumaa) said: ‘The Messenger of Allaah (Șallallaahu ‘alayhi wasallam) said:

“Allaah has prohibited on me – or prohibited- alcohol, and gambling, and the drum, and every intoxicant is haraam.”

This has been narrated from Ibn ‘Abbaas Qays ibn Habtaar, and it has been narrated from him [Qays] in two routes:
The first one: From ‘Alee ibn Badheema who said Qays ibn Habtaar narrated to me… [Aboo Daawood : 3696, al-Bayhaqee: 10/221, Musnad Imaam Ahmad : 1/274]
The other one: From ‘Abdulkareem ibn al-Jazariyy from Qays ibn Habtaar with the wording:

“Indeed Allaah has prohibited on you : alcohol, and gambling, and the drum.’ And then he said : ‘and every intoxicant is haraam.”

[Al-Bayhaqee: 10/213-221, Musnad Imaam Ahmad: 1/289. And this chain is authentic. And also shaykh Ahmad Shaakir authenticated it in his notes on the Musnad of Imaam Ahmad in two different places: 4/158 & 218.]

 

 

7. ‘Imraan ibn Husayn (radhiyallaahu ‘anhu) narrates that The Messenger of Allaah (Șallallaahu ‘alayhi wasallam) said:

“In this Ummah there will be [people who will be] sunk into the earth, deformed, and upon whom stones will rain from the skies.” It was said: ‘And when will that be?’ He replied: “When singing girls and instruments of music will appear (become prevalent), and alcohol will be drunk.”

[ Narrated by Tirmidhee in the book of Fitan: 2213 , Ibn Abi ad Dunya in Dhamm al-Malaahi.]

 

8. And it has come in one route as mursal, and in another route as connected – and this is more authentic of the two- from Abul-‘Abbaas al-Hamdaani from ‘Ammaara ibn Raashid, from al-Ghaazee ibn Rab’eea , raised to the Messenger of Allaah (Șallallaahu ‘alayhi wasallam) :

“There will be a people who will be deformed -into monkeys and swines- while they are reclining on their couches. Because of their consuming of alcohol and their using of the lute [instruments] and singing girls.”

[In his route, Ibn Asaakir in Taarikh al-Dimashq : 12/582 , Ibn Abi ad Dunya in Dhamm al-Malaahi,]

 

 

9. And it is strengthened more by the corroborating narrations regarding the fitan [trials to appear at the end of times] , and from these is the hadeeth :

“A group among this Nation will spend a night in drinking and eating, and entertainment and play; and by the time morning reaches them they will be turned into swine and monkeys, and they will be ceased by a rain of stones, and splitting of the earth to swallow them.

 

Thus the people will say : ‘Last night the clan of so-and-so was swallowed by the earth,’ and they will also say: ‘In the night the house of so-and-so individually was swallowed into the earth.’ And indeed stones from the skies will descend upon them -on a certain tribe and those around them- just as they descended on the people of Loot ;

 

And a [violent]dry wind which destroyed the people of ‘Aad will be sent to a tribe and those around them : [All of this] because of their drinking of alcohol, and wearing of silk [by men], and entertaining female singers, and consuming of ribaa [usury], and cutting of the ties of kinship.”

[Al-Haakim: 4/515, Al-Bayhaqee in Shu’b al-Eeman: 5/16, Ahmad: 5/329, Al-Asbahaanee in At-Targheeb: 1/498-499, Abu Nu’aym in al-Hilyah: 6/295. It was authenticated by Al-Haakim and Ad-Dhahabee agreed with him, although it has something to look into; check Șaheeha: 1604. ]

 

 

[Imaam Al-Albaanee continues to say] : ‘Yes, and at this point [this narration] becomes authentic without any doubt –due to these corroborating evidences.’

 

Upto where he said:

10. ‘And there is another narration like this from Anas (radhiyallaahu anhu) who said: ‘The Messenger of Allaah (Șallallaahu ‘alayhi wasallam) said:

When my nation make permissible six things, then for them is destruction :
‘When cursing each other [increases] becomes apparent between them, and drinking of intoxicants, and wearing of silk [by men], and employment of singers, and when the men resort to be sufficed by men, and the women by women [i.e. when they take on homosexuality.”

[At-Tabaraanee in Mu’jam al-Waseet (1/59/1060 by my enumeration), and al-Bayhaqee in Shu’b: 5/377- 378 through two routes from him of which Bayhaqee used to strengthen [the authenticity] by them.]

_______________________________________________________________

 

Related Links:

Prohibition of Music from the Qur’an by Shaykh al-Albaanee (Rahimahullah)

Ijmaa and the 4 Madhaahib on the Tahreem (prohibition) of Musical Instrument

A Practically Dead Sunnah- When You Hear Music…

 

Refutation of Qasidah Burdah (The Poem of Scarf of Al-Busairi) by Shaykh Jameel Zeeno |Part 3|


 

Click here for: |Part 1| and |Part 2|

 

In chapter five, Busairi writes,

I take an oath (of truth) by the moon that was split, it bears.

A connection with his heart (which shows) the truth of my oath.

 

Refutation:

The poet Busairi is swearing and taking an oath by the moon, whereas the Messenger of Allah (sallallahu alaihi wa sallam) said: whoever swears by other than Allah has indeed disbelieved or committed the act of Shirk [associating partners with Allah].

This is an authentic hadith reported by Imam Ahmed in his Musnad.

 

 

In chapter three, Busairi writes,

If his miracles were proportionate (according) to his rank, in greatness,

Then his name would have, when called out, brought decaying bones back to life.

 

Refutation:

The meaning of the aforementioned two lines of the poetry is the following:

If the miracles of the Messenger of Allah (sallallahu alaihi wasallam) were ordained proportionately according to his rank in greatness, the dead would have become decayed would have arise and come back to life with the remembrance of the name of the Messenger of Allah (sallallahu alaihi wasallam).

 

Of course, this does not happen. Therefore, [according to Busairi] Allah, the Most High did not grant the Messenger of Allah (Sallallahu alaihi wasallam) his right from the Miracles. It is as though Busairi is objecting to Allah, the Most High, because Allah, the Most High, did not grant and give the Messenger of Allah (Sallallahu alaihi wasallam) this right!!

 

This is a Lie and fabrication upon Allah, the Most High, because Allah, the Most High, has indeed granted every single Prophet proportional miracles for him.

 

For example, Allah had bestowed and granted upon Isa (alaihissalam) the miracle of healing the one who was blind, and the leper, and bringing the dead alive [by Allah’s permission], and He, the Most High, also granted and bestowed upon our leader Muhammed (sallallahu alaihi wasallam) by giving him the miracle of the Noble Quran, increasing the little food and water he had, and the splitting of moon etc.

 

In conclusion, what is strange is that some people believe this poem has been called and named the “poem of the scarf” and “the poem of healing”, because the poet Busairi- as they claim – became sick, the he saw the Messenger of Allah (sallallahu alaihi wasallam), who gave Busairi a long outer garment open in front with wide sleeves [like a robe]. Busairi wore this garment and was relieved from his sickness. This is indeed a lie and fabrication from these people in order to elevate the significance and importance of the poem. How can the Messenger of Allah (sallallahu alaihi wasallam) be pleased with these types of words that contradict and opposes the Quran, the guidance of the Messenger of Allah (sallallahu alaihi wasallm) and in which there is explicit polytheism?

 

It is known that a Man came to Messenger of Allah (Sallallahu alaihi wasallam) and said to him: whatever Allah wishes and you wish, so the Messenger of Allah (sallallahu alaihi wasallam) responded to him by saying: Have you taken me as a partner with Allah! Say whatever Allah wishes alone.

[Sunan Nasai,  10825 with good chain of narration]

 

So beware O my brother and sister in Islam from this Poem.

A Brief history of the Innovated sects by Shaykh ul Islam Ibn Taymiyyah (D.728H)


 

“And know that most of the innovations connected to uloom (sciences) and acts of worship occurred in this Ummah at the end of the period (if the rightly-guided Khaleefahs; just as the Prophet (swallallahu alayhi wasallam) informed, when he said, ‘Those of you who live long after me will see a great deal of differences. So hold fast to my Sunnah and the Sunnah of the Rightly -guided Khaleefaha after me…”

 

So when the period of the rightly-guided Khaleefaas had passed and the rule of kingship appeared, deficiencies appeared in the leaders, and therefore deficiency spread also to the people of knowledge and deen. So during the end of the rule of ‘Alee radiyallaahu ‘anhu the innovation of the Khawaarij (a) and Raafidah (b) appeared.
This being connected to the issue of leadership and khilafah, and that was connected to this from actions and Sharee’ah rulings.

 

The kingship of Mu’aawiyah radiyallaahu ‘anhu was a kingship of mercy. So when it passed, the rule of Yazeed came and fitnah (trials and discord) took place within it: the killing of al- Husayn in ‘lraaq, the fitnah of the people of Hurrah in Madeenah and the siege of Makkah when ‘Abdullaah ibn Zubair made his stand. Then Yazeed passed away and the Ummah split up. Ibn Zubair in Hijaaz, Banoo Hakam in Shaam (Syria, Jordan and Palestine) and the jump to power of Mukhtaar ibn Abee-Ubayd and others in ‘lraaq. All this took place at the end of the era of the Companions, when there only remained the likes of ‘Abdullaah ibn ‘Abbaas, ‘Abdullaah ibn ‘Umar, Jaahir ibn ‘Abdullaah, Aboo Sa’eed al-Khudree and others. The innovation of the Qadariyyah (c) and the Murjiyah (d) then occurred, and it was refuted by those Companions who remained, as they had, along with others, refuted the innovations of the Khawaarij and the Raafidah. Indeed the status of the first three generations, by agreement of the majority, is the best and most just generations.

 

That which the Qadariyah mostly spoke about was related to the actions of the servants, as did the Murjiah. Their speech was concerned with issues of obedience and disobedience; the believer and the sinful one; and other similar related matters such as the names and the judgements, and promises and threats. Until then they had not spoken about their Lord, nor about His Attributes, except in the last period of the lesser Taabi’oon, this being the last period of the Umayyah rule, when the third generation – the atbaaut –Taabioon – began, and by which time most of the Taabioon had already passed away.

 

So the majority of the Companions had passed away by the end of the rule of the four rightly-guided Khaleefahs, until none remained from the people of Badr except a few.

 

The majority of the Taabi’oon had passed away in the last period of the younger Companions, during the reign of Ibn az- Zubair and ‘Abdul-Malik. The Majority of the third generation passed away in the last part of the Umayyah rule, at the
beginning of the ‘Abbaasee rule.

 
It then occurred that many of the offices of authority and power started to be occupied by the non-Arabs, whilst at the same time, many of the Arabs left the offices of power. Some of the non-Arab books were translated into Arabic: the books of the Persians, the Indians (Hindus) and the Romans.

 

Thus, what the Prophet (swallallahu alayhi wasallam) said appeared, “Then lies will become widespread, to such an extent that a person will testify and will not have been asked to do so, and will take an oath without being asked to do so.”

 
Then three matters occurred: ra’ee (opinion), Kalaam (philosophical speech and theology) and tasawwuf (sufism). The innovation of the Jahmiyyah (e) also occurred, which is negating and denying the Attributes of Allah.

 

______________________________________________________________

(a) The Khaawarij were

the first sect in Islaam to split from the way of the Prophet (swallallahu alayhi wasallam) and his Companions. They arose in the Khilaafah of ‘Alee, making Khurooj (rebellion) against him, before the arbitration between him and Mu’aawiyah radiyallaahu ‘anhu. From their false ‘aqeedah (beliefs) is: allowing rebellion against the legitimate Muslim ruler, whether pious or wicked, and declaring a Muslim to be a kaafir (disbeliever) due to commission of a major sin. They were described by the Prophet (swallallahu alayhi wasallam) as the ‘Dogs of Hellfire.’

Refer to: Maqalatul-Islaamiuyeen (1/168) of Abool Hasan al- Ash’aree, al-Bidaayah (8/22-24) of Ibn Katheer and Fathul-Baaree (12/282-302) of Ibn Hajr.

 

(b) The Raafidah (the Rejectors) are

an extreme sect of the Shee’ah who rejected Zayd ibn ‘Alee ibn al-Husayn due to his refusal to condemn Aboo Bakr and ‘Umar. They rapidly deteriorated in aqeedah, morals and deen – until the present day – where their beliefs are those represented by the Ithna Ashariyah Shee’ah of lraan. From their false beliefs are: declaring all but three to five of the Companions to he disbelievers, the belief that their inmans have knowledge of the Unseen past, present and future, considering the ulamahs to be one of the main pillars of eeman (faith) and they believe that the Quraan is incomplete.

Refer to: Maqalatul Islaamiyyeen (1/65), al-Farq baynal-Firaq (no. 21) of ‘Abdul Qaadir al-Baghdaadee and Talbees –lblees (pp. 94-100) of Ibn ul-
Jawzee.

 

(c) The Qadariyah are

the followers of Ma’bad ibn al-Juhanni, and from their false beliefs are: that Allah has no prior knowledge of anything until it comes into existence; that it is people, and not Allah, who are the creators of their own actions, denying ‘aqeedah’ (belief) in the Punishment of the Grave, and denying that the authentic hadeeh is an evidence for the ‘aqeedah’ unless it is related in mutawaatir form.

Refer to: al-Milal wan-Nihal (1/72) of ash – Shahrastanee and Sawnul – Mantaq wal – Kalaan of as-Suyutee.

 

(d) The Murjiah are

those who reject that actions are a part of eemaan (faith), and say that eemaan is affirmation of the heart and statement of the tongue only. The extreme amongst them limit eemaan to belief of the heart only. They also deny that eemaan increases and decreases.

Refer to: al-Maqalat (1/214) and al-Farq baynal-Firaq (p. 202).

 

(e) The Jahmiyyah are

the followers of Jahm ibn Safwaan, who unleashed upon this Ummah the horrific innovation of ta’teel (denial of Allaah’s Attributes)-either directly, or by twisting the meanings; such as twisting the meaning of the Hand of Allaah to mean His Power and Generosity. They also deny that Allaah is above His creation, above His Throne, as well as holding the belief that Paradise and Hellfire are not ever lasting.

Refer to: ar-Radd ‘alal-Jahmiyyah by Imaam Ahmad ibn Hanbal and also
ad-Daarimee and al-lbaanah: (p. 141) of Abul-Hasan al-’Asharee.

 

Related Link:

  • Who are the Ash’aris?

Prohibition of Music from the Qur’an by Shaykh al-Albaanee (Rahimahullah)

February 7, 2013 3 comments

 

A sincere advice to those who allow music and its instruments -in the name of Islaam.

 

Before we bring the proof, I (Shaykh Al-Albani)  would like to advise and remind the reader of a great sin which many people fall into, and that is the sin of interpreting the Book of Allaah whilst they are not qualified to do so. Look at this statement of our beloved one (Șallallaahu ‘alayhi wasallam):

“The one who speaks about the Qur’ân without any knowledge; then let him take his place in the Fire.”

[ Sunan at-Tirmidhee, and he [Imaam at-Tirmidhee] said : Hasan Saheeh.]

That is how great of a sin it is!

Therefore we should leave this noble science to its scholars (while making an effort and studying to be amongst them), and not indulging and applying – rather relying on our desires to twist the meanings to be that which we want.

 

 

After that reminder; now we go to the main proof from the Qur’ân, and it is the
statement of Allaah :

Alif Lâm Mîm [These letters are one of the miracles of the Qur’ân, and none but Allâh (Alone) knows their meanings.] These are Verses of the Wise Book (the Qur’ân). A guide and a mercy for the Muhsinûn (good doers).Those who establish the prayer and give Zakât and they have faith in the Hereafter with certainty. Such are on guidance from their Lord, and such are the successful.
And of mankind is he who purchases lahhwal-hadeeth [idle talks] to mislead (men) from the Path of Allâh without knowledge, and takes it (the Path of Allâh, the Verses of the Qur’ân) by way of mockery. For such there will be a humiliating torment (in the Hell-fire).”

[ Sooratu-Luqmaan : 1-6]

 

 

The scholars of the Tafseer have defined lahhwal-hadeeth to mean music and its instruments.

And from them are [we will mention the noble ones of whom their statements have weight upon the Ahlus-Sunnah]:

 

1. ‘Abdullaah ibn ‘Abbaas (radhiyallaahu ‘anhumaa), he said:

‘It (the verse) was revealed regarding music and its likes.’

[Imaam al-Bukhaaree in Aadaabul Mufrad: 1265, Ibn Abee Shaybah: 6/310, At-Tabari: 21/40]

 
2. ‘Abdullaah Ibn Mas’ood (radhiyallaahu ‘anhu) , he was asked about it and he said :

By the One whom there is no Lord other than Him ; indeed It is music.’ And he repeated this three times.

[Ibn Abee Shaybah, At-Tabari, Ibnul Jawzee in Talbees Iblees: pg.246, al-Haakim: 2/411 and he said: ‘its chain is authentic.’ And Imaam adh-Dhahabee agreed with him, and it is as they say.]

 
3. Ikrimah (rahimahullaah) : Shua’yb ibn Yasaar said :

‘I asked Ikrimah on lahhwal-hadeeth?’ And he said : ‘It is music.’

[Imaam al-Bukhaaree in Taareekh : 2/217, Ibn Abee Shaybah, Ibn Jareer At-Tabari , and al-Bayhaqee : and it is a hasan (good narration)]

 
4. Mujaahid (rahimahullaah):

He said the same.

[Ibn Abee Shayba : 1167,1179, Ibn Jareer, Ibn Abee Dunya from different routes of narration, some of which are authentic, and Abu Nu’aym in al-Hilyah : 3/286.]
5. And Likewise,

Jaabir and Sa’eed ibn Jubayr, and Mak-hool (rahimahumullaah) said the same

[Tafseer ibn Katheer.]

 
6. Al-Hasan al-Basree said :

‘This was revealed concerning music and instruments.’

[Ibid]

 

This I think, alhamdulillaah, is sufficient proof for us.

 

But the best of all these scholars of tafseer is yet to come.

 

To fully comprehend the context of the verse [and this is why we wrote the whole 6 verses and not just the main proof] – we shall refer to the tafseer of al-Imaam Ibn Katheer, where he says [on the tafseer of these verses] :

‘After Allaah has mentioned the state of the people of success – and they are the ones who benefit by the Book of Allaah, and gain from listening [studying] to it- as Allaah has said :

 
“Allâh has sent down the best statement, a Book (this Qur’ân), its parts resembling each other in goodness and truth, oft-repeated. The skins of those who fear their Lord shiver from it (when they recite it or hear it). Then their skin and their heart soften to the remembrance of Allâh. That is the guidance of Allâh. He Guides therewith whom He pleases and whomever Allâh sends
astray, for him there is no guide.” [Soorat-uz-Zumar : 23]

 

He connected that by mentioning the state of the wretched ones – those who turn away from benefiting by listening [and studying] it – and they directed themselves to listening to flutes, and music by melodious voices, and musical instruments…’

 

Book: ‘Tahreem Aalaatu-t-tarab’ by Shaykh Nasiruddin al-Albanee (rahimahullah)

Translated and prepared by: Aboo Waheeda As-Salafee

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Related links:

Ijmaa and the 4 Madhaahib on the Tahreem (prohibition) of Musical Instrument

A Practically Dead Sunnah- When You Hear Music…

 

 

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