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A Hundred Line Poem Recounting the Life of the Most Noble of all Creation by ‘Alee ibn ‘Alee ibn Muhammad ibn Abil-‘Izz al-Hanafee

April 25, 2013 Leave a comment

 

A poem composed by ibn Abil-‘Izz al-Hanafee, author of Sharh al-‘Aqeedah at-Tahaawiyyah. The poem presents a summarized timeline of important events which occurred throughout the lifetime of the Messenger of Allaah, Muhammad [sallallahu alaihi wasallam]

Translated by Aboo Shaybah

[1] All praise is for Allaah, The Eternal, The Maker;
followed by His salaah upon the chosen one.

 

[2] Here is the Messenger’s biography
in poem form with succinct sections.

 

[3] His birth was on the tenth of the distinguished month,
Rabee‘ al-Awwal, in the year of the elephant.

 

[4] However, the common view is that it was the twelfth,
on a Monday at the break of dawn,

 

[5] corresponding to the twentieth of April.
Prior to that, his father passed away.

 

[6] Two years later he was weaned
and brought back safe and sound by his wetnurse,

 

[7] Haleemah, to his mother. She then returned
with him to her own family as she had desired.

 

[8] Two months later his belly was cleaved open,
though some say it was when he was four years old.

 

[9] At six years and one month, while returning,
his mother passed away at al-Abwaa’.

 

[10] And his paternal grandfather, ‘Abdul-Muttalib,
passed away while he was eight, no lie.

 

[11] Then his paternal uncle, Aboo Taalib, took on
his guardianship, and later to ash-Shaam he travelled.

 

[12] That was while he was twelve years old
and the well-known incident with Baheeraa took place.

 

[13] The best of mankind again travelled to ash-Shaam
at the age of twenty five – remember it –

 

[14] as a trader for our mother, Khadeejah,
and he returned that year after profitable trade, happy.

 

[15] In that year was his marriage to her,
and he later consummated his marriage with her.

 

[16] All his children were from her except Ibraaheem.
The first to earn that distinction was al-Qaasim.

 

[17] Then came Zaynab, Ruqayyah, Faatimah,
and Umm Kulthoom, who was the last of the girls;

 

[18] and At-Taahir, At-Tayyib, ‘Abdullaah;
but some say each name belonged to a separate beautiful child.

 

[19] All of them tasted death during his lifetime,
except Faatimah who died half-a-year after him.

 

[20] At thirty five he participated
in rebuilding the House of Allaah after its dilapidation.

 

[21] They appointed him to arbitrate and accepted his solution
for putting the Black Stone into place.

 

[22] At the age of forty he was sent as a Messenger;
on a Monday with certainty – so convey it –

 

[23] during Ramadaan or Rabee’ al-Awwal,
and Soorah “Iqra’ ” was the first of the revelation.

 

[24] Then wudoo’ and salaah he was taught
by Jibreel, as two complete units of prayer.

 

[25] Then, after the passing of twenty full days,
enormous, terrifying stars pelted the Jinn.

 

[26] Then, in the fourth year, he called
openly to Islaam as commanded.

 

[27] Four women along with twelve
men among the Companions all migrated

 

[28] to the lands of Habashah in the fifth year.
The same year, they returned, but went back without blame.

 

[29] They were eighty three men
accompanied by a group completing their total number;

 

[30] and they were eighteen women. Later on,
in the sixth year, Hamzah – al-Asad – accepted Islaam.

 

[31] Nine years after his Messengership
came the death of Aboo Taalib, his guardian;

 

[32] followed by Khadeejah who passed away
after three days had elapsed.

 

[33] After fifty and a quarter years, Islaam was embraced
by the Jinn of Naseebeen, who then departed – let it be known.

 

[34] Thereafter, he married Sawdah
in Ramadaan; followed by

 

[35] his marriage to the daughter of as-Siddeeq in Shawwaal.
At the age of fifty one

 

[36] he was taken by night, and the salawaat were obligated;
five with the reward of fifty, as authentically preserved.

 

[37] The first bay‘ah was with twelve
of the people from Taybah, as has been mentioned.

 

[38] At the age of fifty two came
seventy in the Hajj season – and this is confirmed –

 

[39] from Taybah. They pledged allegiance, and he later left
Makkah on a Monday in the month Safar.

 

[40] Thus, the one contented arrived in Taybah, for certain,
having reached the age of fifty three

 

[41] on a Monday. He remained there
for ten full years as we shall recount.

 

[42] In the first year, salaah of a resident was made complete,
this was after he prayed Jumu‘ah – listen to my words.

 

[43] He then constructed a masjid at Qubaa’,
as well as the masjid in the noble city, al-Madeenah.

 

[44] Then, around it, he built his dwellings.
Later this year arrived

 

[45] less than half of those who had travelled
to the lands of Habashah when they migrated.

 

[46] In the same year, the noblest of all elite established ties of brotherhood
between the Muhaajireen and Ansaar.

 

[47] He then consummated marriage with the daughter of his best Companion,
and legislated the athaan, so follow his example.

 

[48] The battle of al-Abwaa’ took place afterwards, in Safar.
Subsequently, in the second year, combat spread

 

[49] to Buwaat and then Badr. The obligation
of redirecting the Qiblah came in the middle of Rajab

 

[50] following Thil-‘Ushayr, o my brothers.
Fasting for a month was obligated in Sha‘baan,

 

[51] and the major clash which was at Badr
happened during fasting, on the seventeenth of the month.

 

[52] Zakaah al-Fitr was obligated in it
following Badr by ten nights.

 

[53] There is difference regarding Zakaah al-Maal – you must realize this.
The daughter of the righteous Prophet passed away,

 

[54] Ruqayyah, prior to the army’s return;
she was the wife of ‘Uthmaan. The marriage of the chaste

 

[55] Faatimah to the esteemed ‘Alee.
And al-‘Abbaas accepted Islaam after being taken captive.

 

[56] And as for Qaynuqaa‘, battle with them ensued afterwards.
And he sacrificed on the ‘Eed of slaughter.

 

[57] And the battle of as-Saweeq, then Qarqarah.
And combat in the third year spread further

 

[58] to Ghatafaan and Banee Sulaym.
Umm Kulthoom, daughter of the noble esteemed,

 

[59] was married to ‘Uthmaan and he earned this distinction.
And the Prophet later married Hafsah,

 

[60] and Zaynab also; then headed to Uhud for battle
– in the month of Shawwaal – and Hamraa’ al-Asad.

 

[61] Intoxicants were prohibited undoubtedly – so listen –
and that year his grandson, al-Hasan, was born.

 

[62] In the fourth year, battle reached
Banee an-Nadeer in Rabee‘ al-Awwal.

 

[63] Then followed the death of Zaynab, the aforementioned,
and afterwards, marriage to Umm Salamah,

 

[64] and the daughter of Jahsh. Then, to Badr as appointed
followed by al-Ahzaab – so listen and keep count –

 

[65] then Banee Quraythah, though regarding these two
there is difference. And at Thaat ar-Riqaa‘ he taught

 

[66] how to pray Salaah al-Khawf; and prayer was shortened, as reported.
and the verses about hijaab and tayammum.

 

[67] Some said and his stoning of the two Jews,
and the birth of his lovely grandson, al-Husayn.

 

[68] In the fifth year – listen and trust me – was
the slander during the battle of Banee al-Mustaliq.

 

[69] Doomah al-Jandal happened before that. And also
he wed the daughter of al-Haarith later on, and consummated.

 

[70] His marriage to Rayhaanah was in the fifth.
Then Banee Lihyaan was at the beginning of the sixth year.

 

[71] After that, his istisqaa’ prayer, and Thoo Qarad,
and he was obstructed from performing ‘Umrah as he wished.

 

[72] Bay‘ah ar-Ridwaan came first, and he consummated
that year his marriage with Rayhaanah, as clarified.

 

[73] And Hajj was obligated, though with difference – so take heed –
and the conquest of Khaybar was in the seventh year.

 

[74] The meat of domestic donkeys was prohibited
that year, as well as the corrupt Mut‘ah form of marriage.

 

[75] He later married Umm Habeebah
and her mahr on his behalf an-Najaashee paid.

 

[76] A lamb was poisoned and offered as a gift,
and he later chose for himself the pure Safiyyah.

 

[77] She came, as well as all the remaining migrants.
And marriage to Maymoonah was the last.

 

[78] Prior to that was the Islaam of Aboo Hurayrah,
and after was the famous ‘Umrah al-Qadaa’.

 

[79] And the envoys in the sanctified month of Muharram
he sent them to the kings – so know this.

 

[80] Presented as a gift was Maariyah al-Qibtiyyah
that year. Then in the eigth year was a sariyyah

 

[81] which headed to Mu’tah. And during fasting
the conquest of al-Balad al-Haraam took place.

 

[82] After it, they relate what happened during
the day at Hunayn, and then the day at at-Taa’if.

 

[83] Later, in Thul-Qa‘dah, he performed ‘Umrah
from al-Ji‘irraanah, and he was settled.

 

[84] His daughter, Zaynab, passed away and then
Ibraaheem was born in it, surely.

 

[85] And turn was given to ‘Aa’ishah by
Sawdah for as long as she remained alive.

 

[86] The minbar was made and placed conspicuously,
and ‘Attaab led the people in Hajj.

 

[87] Then expedition to Tabook was in the ninth year
and he demolished Masjid ad-Diraar, removing its harm.

 

[88] Aboo Bakr led the people in Hajj, and there
‘Alee recited “Baraa’ah” and decisively declared

 

[89] that no mushrik would again perform Hajj, and none
unclothed would make Tawaaf – they both carried out as instructed.

 

[90] Delegations came in plenty, one after the next,
and he swore he would not go to his womenfolk for a month.

 

[91] He announced the death of an-Najaashee and prayed
upon him from Taybah, earning him great virtue.

 

[92] Ibraaheem passed away in the final year
and al-Bajalee accepted Islaam, and his name was Jareer.

 

[93] He performed the Farewell Hajj as a Qaarin
and he stopped on a Friday during it in security.

 

[94] And revealed that day was a glad tiding for you:
This day I have perfected for you your religion.

 

[95] Rayhaanah’s death was after his return,
and the nine lived on after him.

 

[96] And on a Monday he finished – for certain –
having completed sixty three.

 

[97] He was laid to rest in the dwelling of the daughter of as-Siddeeq
at the location of his death, precisely determined.

 

[98] The duration of his illness was two-fifths of a month,
but some say it was a third and a fifth – know this.

 

[99] This concludes the hundred line poem
recounting the life of the most noble of all creation.

 

[100] May Allaah, my Lord, send salaah upon him, and upon
his Companions, his family, and those who follow. 

 

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

February 15, 2013 Leave a comment

 

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.]

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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…

 

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

February 7, 2013 Leave a comment

 

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

____________________________________________________________

Related links:

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

A Practically Dead Sunnah- When You Hear Music…

 

 

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

February 6, 2013 Leave a comment

 

Few Muslims try to confuse the masses that there is no Ijmaa on the prohibition of Music and then they use weak hadith to support their claim. I will not be going into the Hadith part at this time. In sha Allah sometime else.

I will be Quoting the Sayings of few Scholars who have said that there is Ijmaa on the prohibition of Musical instrument and likewise will quote from the scholars of the 4 Madhaahib that they too consider Music to be Haram.

 

Amongst the Ulema who have reported Ijmaa on the prohibition of Music are:

Ibn Rajab in his “Nazhatal Asmaa fee Masaa’ilat as Samaa in page 3” where he quoted al Aajuree saying:

[ And Aboo bakr al Aajuree and other than him ruled a consensus (Ijmaa) of the Ulemaa upon that ]

 

Ibnus Salaah as was reported by Ibnul Qayyim in his Ighaathatul Lahfaan [ 1/228 ]

Al Qurtubee and Ibn Taymiyyah in his fatawaa [ 11/576 ]

Ibn Hajr al Haytamee in his Kaff ar-Ri’aa [page124]

 

The Imaams of 4 Madhaahib have ruled upon the Tahreem of Musical instruments.

 

Madhhab of Imaam Aboo Haneefah (Rahimahullah)-

Abee Tayyib at-Tabaree said:

Aboo Haneefah used to hate music (singing); he placed the one listening to singing among the sinners. And this is the madhhab of the rest of the people of Koofah.

[Talbees Iblees 282]

Imam Aboo Haneefah is also reported as Saying:

Music/singing is Haram according to all religions.

[Roohul Ma’aanee of al-Aloosee (21/67) ]

 

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. 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.

[Quoted from ‘Ownul Ma’bood Sharhu Sunan Abi Dawood, vol. 13, pp. 273-274].

 

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.

[Stated by Abut Teeb Taahir At-Tabari and quoted in Al-Qurtubi’s Al-Jaami’li Ahkaamil Quraan, vol. 14, p. 55.]

 

Ibnul Qayyim Reported,

The Madhhab of Imaam Aboo Haneefah concerning that was the Harshest of the Madhaahib, and his statement concerning it is from the harshest of statements. Indeed his companions clarified that it is Haraam to listen to any musical instruments such as the wood-wind oboe, the hand drum, or striking bars. And they clarified that it is disobedience obligating rebellious sinning and they would reject him as a witness. The most profound evidence of that is their statement that listening to music is rebellious sinning and taking pleasure in it is kufr. These are their words.

[Ighaathatul Lahfaan of Ibnul Qayyim (348)]

 

 

Madhhab of Imam Maalik bin Anas (Rahimahullah)-

Abee Tayyib at-Tabaree also said:

As for Malik bin Anas, then he prohibited Music/singing and listening to it…and this is the madhhab of the rest of the people of Madeenah.

[Talbees Iblees 272]

 

Ishaaq ibn Eesaa at-Tibaa said:

I asked Maalik bin Anas about the position of the people of Madeenah on singing so he said: Indeed those people who do this with us are the (rebellious) sinners.

[al Khallaal recorded it in Amr bil Ma’roof wan-Nahiyy an al-Munkar (142)  and Ibnul Jawzee in Talbees Iblees (282)]

 

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. [Al-Jaami’li Ahkaamil Quraan, vol. 14, p. 55.]

 

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 E’ ed 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].

[Ibid., vol. 14, p. 54.]

 

 

Madhhab of Imam Ash-Shafi’ee (Rahimahullah)-

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.”

[See Al-Qurtubi’s tafseer, vol. 14, p. 55 and Ibnul-Jowzi’s Talbees Iblees, p. 231. Also refer to footnote no. 111.]

 

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.

[See ‘Ownul Ma’bood, vol. 13, p. 274.]

 

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]* 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. [Kaffur Ra’aa, p. 61.]

 

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.

[Talbees Iblees, pp. 230-231.]

 

Abee Tayyib at-Tabaree also said:

Music/singing is not permissible, nor listening to it nor is the hitting the bars, and whoever ascribes that to ash-Shaafi’ee has lied upon him.

[Talbees Iblees 283]

 

 

Madhhab of Imam Ahmed bin Hanbal (Rahimahullah)-

 

Imaam Ahmad’s 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 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 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^ 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.

[Talbees Iblees, p. 228.]

 

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,[This statement was made during the 6th century of the Islamic era. Therefore, what could be said of what we hear and see of music and singing today!]  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. [Talbees Iblees, pp. 228-229.]

 

______________________________________________________________

Footnotes:

* Designates the carcass of the animal which has not been slaughetered in a manner acceptable to the shari’ah, but has died in a manner rendering it unlawful for food, such as dying from a disease, accident, naturally or by being hit by a blow, etc. However, the skin of such an animal may be used after proper curing.

 

Abdullah ibn Masood (radiAllahu anhu) said: Singing sprouts hypocrisy in the heart. [ Sunan al Bayhaqee no. 20795]

 

^ Indicates a change in the state of mind or disposition of a person who appears “overcome” by the mention (dhikr) of God in supplication (du’aa) performed in a humble, humiliating stance. Those who partake in this experience of being “overcome” are moved to extreme delight or grief by the manner in which such poetry is delivered. It is usually delivered in an affected, throbbing style which moves them to dance and gyrate to the beat and melody of such rythmic poems. Because of this “change” (taghyeer) which overcomes them, they were called al-mughayyarah. Refer to Talbees Iblees, p. 330.

 

Related Link:

      A Practically Dead Sunnah- When You Hear Music…

Ruling on Listening Nasheeds by Shaykh Al Albaanee(Rahimahullah)

December 9, 2012 Leave a comment

 

From:  Fataawaa of Shaikh Al-Albaanee (Rahimahullah)

Question: Many of the Muslim youth exchange and pass around tapes that have songs (nasheeds) on them, which they call Islaamic. What is the correct opinion on this matter?

 

Answer: If these songs (nasheeds) are void of stringed and musical instruments, then generally I say that there is no harm in them on the condition that they are free from things that are in opposition to the Religion, such as asking for help from other than Allaah (Istighaathah) and seeking a way of getting close to Allaah (tawassul) through the creation. Also it is not permissible to take them as part of the Religion for this would turn the Muslim youth away from reciting the Book of their Lord and reflecting on it. And that is what Allaah’s Messenger, sallAllaahu ‘alayhi wa sallam, urged us with in many authentic ahaadeeth, such as his saying: “Recite the Qur’aan and chant it (i.e. recite it in a nice melodious manner), before there comes a people that will rush through it and not take their time with it. So chant it (nicely).”

 

And whoever reflects on the condition of the Companions, will find that they did not have the likes of these songs (nasheeds) in their lives, for they were men of realities and not men of entertainment.

[Al- Asaalah, Issue #17]

And we are all that is left behind…

October 3, 2011 Leave a comment

 

Oh Companions of the truth!
In your hands was Islam and you did not fail us
Your chests in the place of the chest of the Messenger took the blows
Never did you flinch

 

Oh Companions of the sincere!

Yours was the destiny of the world and you held it high

Warriors by day, unpretentious by night

Strength of many men you possessed

Never did you flinch when it came to spilling the blood of the enemy.

Trained warriors who knew nothing but the saddle of a horse and a sword in your hand.

You stood ready to fight your brothers, fathers and tribes for the sake of Allah but you were also the most gentle with children.

Your wounds will testify for you

The land will testify for you

History testifies for you

We search in hope for your like

You speak we listen

Your deeds unmatchable

Your wisdom over our heads

Your footprints have left their mark

We stand now where you stood in Badr and Uhud

To us they are but landmarks but to you they were a defining moment

Great monuments built.

Even they crumble but your names live forever

Which Caeser is remembered over you oh Abu Bakr?

Who is called wise next to you oh Ibn Abbas?

Which Spartan can look you in the eye oh Khalid?

Who cared like you cared oh Khadijah?

Kings could not bring you down as you stood proud with the truth

But tell you to Fear your Lord and you would cry rivers.

Nations were swept aside by your tidelwaves

The world could only watch

Some out of awe, some out of fear

But none could deny the miracle

Your feet upon this earth

But your eyes fixed upon Paradise

Your craft was worship

Your profit was Allah’s Pleasure

Many wish they were you

Many wish for that what they could not do

The truth dearer to you then kinship

Your hearts matched your actions

There was no injustice to others nor yourselves

Deeds so many

Sins so few

But yet you feared the Fire

You were the Ummah, each one a nation

You cherished each verse like it was a new born child

In your hands it was safe

Forever Mujahids

Forever scholars

Forever humble

Forever young

It was early in the morning at four…….

September 22, 2011 Leave a comment

 

It was early in the morning at four,

When death knocked upon a bedroom door.

 

Who is there? The sleeping one cried.

I’m Malkul Maut, let me inside.

 

At once, the man began to shiver,

As one sweating in deadly fever,

 

He shouted to his sleeping wife,

Don’t let him take away my life.

 

Please go away, O Angel of Death!

Leave me alone; I’m not ready yet.

 

My parents and family on me depends,

Give me a chance, O please prepense!

 

The angel knocked again and again,

Friend! I’ll take your life without a pain,

 

Tis your soul Allah requires,

I come not with my own desires..

 

Bewildered, the man began to cry,

O Angel I’m so afraid to die,

 

I’ll give you gold and be your slave,

Don’t send me to the unlit grave.

 

Let me in, O Friend! The Angel said,

Open the door; get up from your bed,

 

If you do not allow me in,

I will walk through it, like a Jinn.

 

The man held a gun in his hand,

Ready to defy the Angel’s stand.

 

I’ll point my gun, towards your head,

You dare come in; I’ll shoot you dead..

 

By now the Angel was in the room,

Saying, O Friend! Prepare for you doom.

 

Foolish man, Angels never die,

Put down your gun and do not sigh.

 

Why are you afraid! Tell me O man,

To die according to Allah’s plan?

 

Come smile at me, do not be grim,

Be Happy, to return to Him.

 

O Angel! I bow my head in shame;

I had no time to take Allah’s Name.

 

From morning till dusk, I made my wealth,

Not even caring for my own health.

 

Allah’s command I never obeyed,

Nor five times a day I ever prayed.

 

A Ramadan came and a Ramadan went,

But I had no time to repent.

 

The Hajj was already FARD on me,

But I would not part with my money.

 

All charities I did ignore,

Taking usury more and more.

 

Some times I sipped my favorite wine,

With flirting women I sat to dine..

 

O Angel! I appeal to you,

Spare my life for a year or two.

 

The Laws of Quran I will obey,

I’ll begin my SALAT this very day.

 

My Fast and Hajj, I will complete,

And keep away from self-conceit.

 

I will refrain from usury,

And give all my wealth to charity,

 

Wine and wenches I will detest,

Allah’s oneness I will attest.

 

We Angels do what Allah demands,

We cannot go against His commands.

 

Death is ordained for everyone,

Father, mother, daughter or son.

 

I’m afraid this moment is your last,

Now be reminded, of your past,

 

I do understand your dreadful fears,

But it is now too late for your tears.

 

You lived in this world, two score and more,

Never did to you, your people adore.

 

Your parents, you did not obey,

Hungry beggars, you turned away.

 

Your two ill-gotten, female offspring,

In night clubs, for livelihood they sing.

 

Instead of making many more Muslims,

You made your children non-Muslims?

 

You did ignore the Mua’dhin Adhaan,

Nor did you read the Holy Quran.

 

Breaking promises all your life,

Backbiting friends, and causing strife.

 

From hoarded goods,great profits you made,

And for your poor workers, you under paid.

 

Horses and cars were your leisure,

Money making was your pleasure.

 

You ate vitamins and grew more fat,

With the very sick, you never sat.

 

A pint of blood you never gave,

Which could a little baby save?

 

O Human, you have done enough wrong,

You bought good properties for a song.

 

When the farmers appealed to you,

You did not have mercy, tis true.

 

Paradise for you? I cannot tell,

Undoubtedly you will dwell in hell.

 

There is no time for you to repent,

I’ll take your soul for which I am sent.

 

The ending however, is very sad,

Eventually the man became mad

 

With a cry, he jumped out of bed,

And suddenly, he fell down dead.

 

O Reader! Take moral from here,

You never know, your end may be near

 

Change your living and make amends

For heaven, on your deeds depends.

 

If this poem inspires you,

It can help someone too.

 

At least take sometime, and do not ban

And send it to as many people as you can.

 

This poem may change many lives,

And Allah may have for you a great surprise.

God, grant me the serenity to accept the things I cannot change; the courage to change the things I can; and the wisdom to know the difference.

 

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