Praise be to Allah and peace and blessings be on His Prophet SAWS.
Smoking is one of the things which have caused a lot of problems and harm these days and it has spread like wild fire. Before we discuss this topic in detail, we should know that Allaah the Almighty has divided things in the world into two types, good or permissible (al-tayyibaat, al-halaal) and evil or prohibited (al-khabaa'ith, al-haraam), and there is no third type. Allah says (interpretation of the meaning) in surat al-A'raaf (7:157):
"And He makes good things halaal for them and bad things haraam."
Considering this fact, smoking can either be permissible and good or prohibited and evil.
Thus, we present some of its characteristics and let the person asking the question see himself in which type lies smoking.
There is no disagreement among the physicians and sane people that smoking is harmful for health. It is one of the major causes of lung cancer and other diseases. It is also one of the major causes of death. Since, it is known that the Islamic law prohibits everything that is harmful for a human being. Allah said (interpretation of meaning):
"Do not kill yourself. Allah is Merciful unto you." (Surat al-Nisaa' 4:29)
In addition, His Prophet SAWS (peace be upon him) said:
"There is no harm or causing of harm (in Islaam)." (Arabic "laa darar wa laa diraar")
He SAWS (peace be upon him) also said:
"A person will not be able to move on the Day of Judgment until he is asked about ... his body as to what he engaged it in."
Smoking also goes against the saying of the Prophet SAWS:
"Your body has a right on you."
There is no disagreement among the physicians and sane people that smoking is harmful for the health of others who inhale the polluted breath of the smoker. Medical research has proven the harmful effects of smoking mothers on their children. The offensive smell caused by smoking is a source of pain to the worshippers of Allah among humans and angels. The angels are offended and suffer from the same things that the human beings suffer from. Allah said (interpretation of the meaning):
"Those who cause harm to believing men and women without any reason do a great sin." (Surat al-Ahzaab, 33:58)
The money that is spent on cigarettes is used on buying a harmful thing and is therefore an extravagance. Allah said (interpretation of the meaning):
"… and do not be extravagant wasters. Those who are extravagant are kinsmen of Satan." (Surat al-Israa' 17:26-27)
Extravagance (in Islam) means spending on something haraam.
Spending money on cigarettes is a waste of resources as well. The Prophet SAWS (peace be upon him) said:
"A person will not be able to move on the Day of Judgment until he is asked about ..... what he owned as to how he spent it."
Considering all that has been presented, it can be clearly seen that smoking is an evil among many others. It is not permissible to indulge in it, or buy and sell it, or even to offer it to others. It is incumbent on a person who is addicted to it that he must make all efforts and get whatever necessary treatment to stop it. If the unbelievers have understood the harm caused by smoking and made laws regarding it, the Muslims should be even more eager to stop it and treat those who are addicted to it.
We ask Allah the Almighty to cure everyone indulging in this evil and help him in giving it up. Allah is the Best Guide to the Right Path.
[Q]: What is the ruling of one who died and did not pray [during his lifetime], though his parents are Muslim? And, how should he be treated with respect to the washing [of his body], shrouding, and prayer over him, burial, supplication, and asking for mercy upon him?
Answer:
Any responsible adult, who dies [knowing the Islamic ruling concerning prayer] and did not pray, is a disbeliever. He is not washed or prayed over, nor is he buried in the Muslim cemetery. His [Muslim] relatives do not inherit from him. Rather, his wealth is for the Muslim's state treasury, according to the strongest opinion amongst the scholars. [This is] based on the authentic hadeeth [in which the] Prophet [salallahu alaiyhi wasallam] stated: Between a man and shirk [associating partners with Allah] and kufr [disbelief] there stands his abandonment of the prayer. This was reported by Imaam Muslim in his Saheeh. The Prophet [salallahu 'alaiyhi wasallam] also stated: The vow [religious commitment] that is between us and them [the hypocrites] is the prayer. He that abandons it has committed disbelief. This was reported by Ahmad and the compilers of the sunan with an authentic chain from the hadeeth of Buraydaah radiallaahu 'anhu.
And, 'Abdullah ibn Shaqeeq al-'Uqayli, the noble follower, may Allah's mercy be upon him, stated: The companions of the Prophet [salallahu 'alaiyhi wasallaam] did not consider abandonment on anything as disbelief, except [the abandonment of] the prayer. And, the ahadeeth and reports with this connotation are many.
This is regarding the one who abandoned [prayer] due to laziness and who did not denies it as being obligatory. And, for the one who doesn't accept it as being compulsory, then he is a disbeliever, who apostated from Islam, according to all of the people of knowledge.
We beseech Allah to set aright the affairs of the Muslims and to [lead them to] pursue the straight path, for He is the All-Hearing Responder.
Shaykh `Abdul-`Azeez Bin Baz Published in the Arabic magazine, issue #187 in the month of Sha'baan, 1413 Hijr
Question: I have read in another Islamic website that you shouldn't play cards even if you aren't gambling. If this is true, I don't understand why, if you are just playing for the fun of it. If you would please explain. Jazaka Allah Khairan.
Wasting of time in something which has no benefit in this life nor in the hereafter.
This game of cards is based on the idea of gambling, and it resembles playing with dice, which isclearly prohibited in Islaam, as related in the authentic hadeeth of the Prophet :
"Whoever plays with dice, would (resemble) one who has tainted his hand with the fleshand blood of a pig," narrated by Muslim (2260).
The playing cards include pictures of creations with a soul (the Jack and Queen …).
The rancor, enmity, bitterness, and/or ill-feeling which may occur between the players (shahnaa' wa-baghdaa').
The game promotes cheating, deception, and trickery (ghish wa-tahaayul).
It distracts from the worship of Allaah, and from salaat. Even if one performs salaat on time, andwith the congregation in the Masjid, how would he escape the hadeeth of the Prophet :
"Everything other than remembering Allah is (considered) wasteful play except four: aman humoring his wife, a man training his horse, a man walking between targets (learning archery), and man learning swimming," narrated by An-Nasaa'i andauthenticated by Al-Albaani (Sahih Al-Jami' 4534).
What is the ruling on a woman leading men in Jumu’ah and other prayers?
Praise be to Allah.
Firstly:
Allaah has singled out men for some virtues and rulings, and He has singled out women for other virtues and rulings. It is not permissible for any man to wish for that which has been granted to women only, nor is it permissible for any woman to wish for that which has been granted to men. This kind of wishing is tantamount to objecting to the laws and rulings of Allaah.
Allaah says (interpretation of the meaning):
“And wish not for the things in which Allaah has made some of you to excel others. For men there is reward for what they have earned, (and likewise) for women there is reward for what they have earned, and ask Allaah of His Bounty. Surely, Allaah is Ever All‑Knower of everything”
[al-Nisa’ 4:32]
al-Sa’di (may Allaah have mercy on him) said:
Allaah forbids the believers to wish for that with which Allaah has favoured others, whether that is in things that are possible or things that are impossible. Women should not wish for the things that have been bestowed uniquely upon men, by which Allaah has favoured them over women, and no poor person or person who has shortcomings should merely wish for the position of one who is rich or perfect, because this is the essence of destructive envy (hasad)… and because that implies displeasure with the decree of Allaah. End quote.
One of the things for which Allaah has singled out men is that the acts of worship which require physical strength, such as jihad, or require a position of leadership such as leading the prayers, etc., are only for men, and women have nothing to do with them.
This is indicated by a great deal of evidence, such as the following:
1 – Allaah says (interpretation of the meaning):
“Men are the protectors and maintainers of women, because Allaah has made one of them to excel the other, and because they spend (to support them) from their means”
[al-Nisa’ 4:34]
al-Shaafa’i said in al-Umm (1/191):
If a woman leads men, women and boys in prayer, then the prayer of the women is valid and the prayer of the men and boys is invalid, because Allaah has given men the role of protectors and maintainers of women, and He has not allowed them to be in charge, so it is not permissible for a woman to lead a man in prayer under any circumstances, ever. End quote.
Al-Sa’di (may Allaah have mercy on him) said:
Men have been favoured over women in numerous ways, such as the fact that positions of leadership and Prophethood are limited to men only, and many acts of worship, such as jihad and leading the Eid prayers and Jumu’ah prayers, are for men only, and Allaah has favoured them with intellect, wisdom, patience and toughness which women do not share. End quote.
2 – Allaah says (interpretation of the meaning):
“And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable, but men have a degree (of responsibility) over them. And Allaah is All-Mighty, All-Wise”
[al-Baqarah 2:228]
al-Sa’di (may Allaah have mercy on him) said:
“but men have a degree over them” means higher status and leadership, and more rights over them, as Allaah says, “Men are the protectors and maintainers of women”. The position of Prophet and judge, leading the prayers and leading the state, and all positions of authority, are restricted to men. End quote.
3 – al-Bukhaari (4425) narrated that Abu Bakrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “No people will ever succeed who appoint a woman as their leader.”
This hadeeth indicates that it is not permissible for a woman to hold a position of public authority, and leading the prayers is a position of public authority.
4 – Abu Dawood (576) and Ahmad (5445) narrated that Ibn ‘Umar (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not prevent your women from attending the mosques, although their houses are better for them.” Classed as saheeh by al-Albaani in Sunan Abi Dawood.
It says in ‘Awn al-Ma’bood:
“although their houses are better for them” means: their praying in their houses is better for them than their praying in the mosques, if only they knew, but they do not know that, and they ask for permission to go out to the mosques, because they think that the reward for them in the mosque is greater. The reason why their praying at home is better is that there is no danger of fitnah. That was confirmed after women began to wear adornments. End quote.
5 – Muslim (440) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The best rows for men are those are the front and the worst are those at the back, and the best rows for women are those at the back and the worst are those at the front.”
Al-Nawawi said:
The phrase “the rows for men” is to be understood in general terms as meaning that the best of them are those that are at the front, and the worst are those at the back, and that is always the case. As for the rows for women, what is meant in this hadeeth is the rows of women who are praying with men. But if women are praying on their own and not with men, then they are like men and the best rows are those at the front and the worst are those at the back. What is meant by the worst rows for both men and women is that they bring less reward, are lower in status and are further removed from what is required by sharee’ah. And the best rows are the opposite of that. The virtue of the last row for women who are praying with men is that they are farther away from mixing with men or seeing them or becoming attracted to them when seeing their movements or hearing their words and so on. The first rows are condemned for the opposite of that. And Allaah knows best. End quote.
If a woman is enjoined to pray in her house and keep away from men, and the worst rows for women are the front rows, because they are closer to the men, then how can it be befitting for Islam to allow a woman to pray as an imam, leading men in prayer, when it enjoins her to keep away from men?
6 – al-Bukhaari (684) and Muslim (421) narrated from Sahl ibn Sa’d al-Saa’idi that the Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Whoever notices anything amiss during the prayer, let him say tasbeeh, for if he does so it will be noticed; and clapping is only for women.”
al-Haafiz said:
It is as if women are not allowed to say tasbeeh because they are enjoined to keep their voices low in prayer at all times, because of the fear of fitnah. End quote.
If women are forbidden to alert the imam by speaking if he makes a mistake, and should clap instead, so that they will not raise their voice in the presence of men, then how can it be allowed for a woman to lead them in prayer and deliver a khutbah to them?
7 – Muslim (658) narrated from Anas ibn Maalik that he prayed behind the Messenger (peace and blessings of Allaah be upon him) and with him was his grandmother and an orphan. He said: The orphan and I stood in a row behind him, and the old woman stood behind us.
Al-Haafiz said:
This shows that a woman should not stand in a row with a man. The basic reason is that there is the fear of fitnah because of her. End quote.
If a woman should stand on her own behind the rows, and not stand in the same row as the men, how can she stand in front of them and lead them in prayer?
It says in ‘Awn al-Ma’bood:
This indicates that it is not permissible for a woman to lead men in prayer, because if she is not allowed to stand in the same row as them, it is less likely that she should be allowed to stand in front of them. End quote.
8 – According to the actions of the Muslims throughout fourteen hundred years, no woman should be allowed to men in prayer.
Badaa’i’ al-Sanaa’i’, 2/289
Whoever goes against this is following a path other than that of the believers. Allaah says (interpretation of the meaning):
“And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell — what an evil destination!”
[al-Nisa’ 4:115]
There follow some comments of the scholars:
It says in al-Mawsoo’ah al-Fiqhiyyah (6/205):
In order to lead men in prayers, it is essential that the imam be a male; it is not valid for a woman to lead men in prayers. The fuqaha’ are unanimously agreed on this matter. End quote.
Ibn Hazm said in Maraatib al-Ijmaa’, p. 27
They are unanimously agreed that a woman should not lead men in prayer when they know that she is a woman. If they do that then their prayer is invalid, according to scholarly consensus. End quote.
It says in al-Muhalla (2/167):
It is not permissible for a woman to lead a man or men in prayer. There is no difference of scholarly opinion on this point. Moreover the text states that a woman invalidates a man’s prayer if she walks in front of him… The ruling of the Prophet (peace and blessings of Allaah be upon him) is that she should definitely stand behind the man in prayer, and the imam must stand in front of the congregation or with one who is praying with him in the same row… From these texts it may be established that it is definitely invalid for a woman to lead a man or men in prayer. End quote.
Al-Nawawi (4/152) said in al-Majmoo (4/152):
Our companions are agreed that it is not permissible for an adult man or a boy to pray behind a woman… the prohibition on a woman leading men in prayer applies equally to obligatory prayers, Taraweeh and all supererogatory prayers. This is our view and the view of all the scholars from the earlier and later generations – may Allaah have mercy on them. Al-Bayhaqi narrated this from the seven fuqaha’, the Taabi’i fuqaha’ of Madeenah. It is also the view of Maalik, Abu Haneefah, Sufyaan, Ahmad and Dawood….
Moreover if a woman leads a man or men in prayer, the men’s prayer is invalid, but her prayer and the prayer of any women who pray behind her is valid in all prayers, except if she leads them in Jumu’ah prayer, in which case there are two views, the most sound of which is that her prayer does not count. The second view is that it does count and it takes the place of Zuhr. This is the view of Shaykh Abu Haamid, but it does not amount to anything. And Allaah knows best.
In al-Insaaf (2/265) it says:
“ A woman’s leading a man in prayer is not valid” –
This is our view in general – meaning the madhhab of Imam Ahmad – it says in al-Mustaw’ib: This is the correct view. End quote.
The Maaliki view concerning this matter is the strictest of all. They do not allow a woman to lead even other women in prayer, and they regard maleness as an essential condition for leading the prayer in all cases. In al-Fawaakih al-Dawaani it says (1/204):
Note that there are conditions for leading the prayer to be valid and complete. The conditions of it being valid are thirteen, the first of which is being male; it is not valid for a woman or an effeminate man to lead the prayer. The prayer of the one who prays behind a woman is invalid but not the prayer of the female who led the prayer. End quote.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked about a man who prayed ‘Asr behind his wife. He replied:
It is not permissible for a woman to lead a man in prayer and his prayer offered behind her is not valid, because of a great deal of evidence to that effect, and the man mentioned must repeat his prayer.”
Majmoo’ Fataawa Ibn Baaz, 12/130
Secondly:
With regard to the evidence presented by those who refer to the reports which say that the Prophet (peace and blessings of Allaah be upon him) gave Umm Waraqah permission to led her household in prayer (narrated by Abu Dawood, 591), they say that she used to lead the people of her house in prayer, among whom were men and boys. The scholars have given several answers to that:
1- The hadeeth is da’eef (weak).
Al-Haafiz said in al-Talkhees (p. 121): Its isnaad includes ‘Abd al-Rahmaan ibn Khallaad who is unknown. End quote.
It says in al-Muntaqa Sharh al-Muwatta’:
This hadeeth is one to which no attention should be paid. End quote.
2- Even if the hadeeth is saheeh, what it means is that she used to lead the women of her household in prayer.
3- That was something that applied only to Umm Waraqah, and it is not prescribed for anyone else.
4- Some scholars quote it as evidence that a woman may lead a man in prayer, but only in cases of necessity, and what is meant by necessity is when there is no man who can recite al-Faatihah properly. Haashiyat Ibn Qaasim, 2/313
What is the ruling on a male student shaking hands with a female classmate? What should he do if she holds out her hand to greet him?
Praise be to Allah.
It is not permitted to study in a mixed setting with female students in one place or in one school or on one bench. This is one of the greatest causes of fitnah (temptation) and it is not permissible for a male or female student to take part in this, because of the fitnah involved. The Muslim should not shake hands with a non-mahram female, even if she holds out her hand for him to shake, and he should tell her that shaking hands with a non-mahram man is not permitted, because the Prophet (peace and blessings of Allaah be upon him) said, when accepting the allegiance (bay’ah) of women: “I do not shake hands with women.” And it was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “By Allaah, the hand of the Messenger of Allaah (peace and blessings of Allaah be upon him) never touched the hand of any (non-mahram) woman; he used to accept their allegiance in words only.” And Allaah says (interpretation of the meaning):
“Indeed in the Messenger of Allaah (Muhammad) you have a good example to follow for him who hopes for (the Meeting with) Allaah and the Last Day, and remembers Allaah much”
[al-Ahzaab 33:21]
For a woman to shake hands with someone who is not her mahram is something that may lead to temptation for both parties, so it must be avoided.
There is nothing wrong with the shar’i greeting of salaam in which there is no fitnah and no shaking hands, and which does not give rise to doubts and does not involve any softness in speech, and in which hijaab is observed and there is no being alone with a member of the opposite sex, because Allaah says (interpretation of the meaning):
“O wives of the Prophet! You are not like any other women. If you keep your duty (to Allaah), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery) should be moved with desire, but speak in an honourable manner”
[al-Ahzaab 33:32]
At the time of the Prophet (peace and blessings of Allaah be upon him), the women used to greet him and ask him questions concerning things they did not understand, and the women also used to ask the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) concerning things they did not understand.
With regard to a woman shaking hands with other women, or shaking hands with men who are her mahrams, such as her brothers, uncles, etc., there is nothing wrong with that.
Al-Lajnah al-Daa’imah in al-Fataawa al-Jaami’ah li’l-Mar’ah al-Muslimah, part 3, p. 988
Is it allowable for a Muslim woman to greet a Muslim man by shaking hands?
Praise be to Allaah.
For a man to shake hands with a non-mahram woman (one to whom he is not related) is haraam and is not permitted at all. Among the evidence for this is the hadeeth of Ma’qal ibn Yassaar (may Allaah be pleased with him) who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘If one of you were to be struck in the head with an iron needle, it would be better for him than if he were to touch a woman he is not allowed to.” (Reported by al-Tabaraani; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 5045).
There is no doubt that for a man to touch a non-mahram woman is one of the causes of fitnah (turmoil, temptation), provocation of desire and committing haraam deeds. No one should say that their intention is sound or their heart is clean, because the one who was the purest of heart and the most chaste of all, the Messenger of Allaah (peace and blessings of Allaah be upon him) never touched a non-mahram woman, even when accepting bay’ah (oath of allegiance) from women. He did not hold their hands when accepting their bay’ah, as he did with men; their bay’ah was by words only, as was reported by his wife ‘Aa’ishah (may Allaah be pleased with her). She said that the Messenger of Allaah (peace and blessings of Allaah be upon him) would test the believing women who emigrated to him with the aayah (interpretation of the meaning): “O Prophet! When believeing women come to you to give you the bay’ah (pledge), that they will not associate anything in worship with Allaah, that they will not steal, that they will not commit illegal sexual intercourse, that they will not kill their children, that they will not utter slander, intentionally forging falsehood (i.e., by making illegal children belong to their husbands), and that thye will not disobey you in any ma’ruf (Islamic monotheism and all that which Islam ordains), then accept their bay’ah and ask Allaah to forgive them. Verily Allaah is Oft-Forgiving, Most Merciful.” [al-Mumtahinah 60:12] ‘Aa’ishah said: “So whoever of the believing women agreed to these conditions, the Messenger of Allaah (peace and blessings of Allaah be upon him) would say to her: ‘I have accepted your bay’ah by words.’ By Allaah, his hand never touched the hand of any woman when accepting their bay’ah; he accepted their bay’ah by saying ‘I have accepted your bay’ah on this basis.’”
(Reported by al-Bukhaari, 4512; according to another report: he accepted their bay’ah by words… the hand of the Messenger of Allaah (peace and blessings of Allaah be upon him) never touched the hand of any woman except a woman he owned . Reported by al-Bukhaari, 6674).
Some Muslims feel too embarrassed to refuse when a woman offers her hand to them. In addition to mixing with women, some of them claim that they are forced to shake hands with fellow-students and teachers in schools and universities, or with colleagues in the workplace, or in business meetings and so on, but this is not an acceptable excuse. The Muslim should overcome his own feelings and the promptings of the Shaytaan, and be strong in his faith, because Allaah is not ashamed of the truth. The Muslim could apologize politely and explain that the reason he does not want to shake hands is not to offend or hurt anybody’s feelings, but it is because he is following the teachings of his religion. In most cases this will earn him respect from others. There is no harm done if they find it strange at first, and it may even be a practical opportunity for da’wah. And Allaah knows best.
Ma’aazif is the plural of mi’zafah, and refers to musical instruments (Fath al-Baari, 10/55), instruments which are played (al-Majmoo’, 11/577). Al-Qurtubi (may Allaah have mercy on him) narrated from al-Jawhari (may Allaah have mercy on him) that ma’aazif means singing. In his Sihaah it says that it means musical instruments. It was also said that it refers to the sound of the instruments. In al-Hawaashi by al-Dimyaati (may Allaah have mercy on him) it says: ma’aazif means drums (dufoof, sing. daff) and other instruments which are struck or beaten (Fath al-Baari, 10/55).
Evidence of prohibition in the Qur’aan and Sunnah:
Allaah says in Soorat Luqmaan (interpretation of the meaning):
“And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allaah…” [Luqmaan 31:6]
The scholar of the ummah, Ibn ‘Abbaas (may Allaah be pleased with him) said: this means singing. Mujaahid (may Allaah have mercy on him) said: this means playing the drum (tabl). (Tafseer al-Tabari, 21/40).
Al-Hasan al-Basri (may Allaah have mercy on him) said: this aayah was revealed concerning singing and musical instruments (lit. woodwind instruments). (Tafseer Ibn Katheer, 3/451).
Al-Sa’di (may Allaah have mercy on him) said: this includes all manner of haraam speech, all idle talk and falsehood, and all nonsense that encourages kufr and disobedience; the words of those who say things to refute the truth and argue in support of falsehood to defeat the truth; and backbiting, slander, lies, insults and curses; the singing and musical instruments of the Shaytaan; and musical instruments which are of no spiritual or worldly benefit. (Tafseer al-Sa’di, 6/150)
Ibn al-Qayyim (may Allaah have mercy on him) said: The interpretation of the Sahaabah and Taabi’in, that ‘idle talk’ refers to singing, is sufficient. This was reported with saheeh isnaads from Ibn ‘Abbaas and Ibn Mas’ood. Abu’l-Sahbaa’ said: I asked Ibn Mas’ood about the aayah (interpretation of the meaning), ‘“And of mankind is he who purchases idle talks’ [Luqmaan 31:6]. He said: By Allaah, besides Whom there is no other god, this means singing – and he repeated it three times. It was also reported with a saheeh isnaad from Ibn ‘Umar (may Allaah be pleased with them both) that this means singing. There is no contradiction between the interpretation of “idle talk” as meaning singing and the interpretation of it as meaning stories of the Persians and their kings, and the kings of the Romans, and so on, such as al-Nadr ibn al-Haarith used to tell to the people of Makkah to distract them from the Qur’aan. Both of them are idle talk. Hence Ibn ‘Abbaas said: “Idle talk” is falsehood and singing. Some of the Sahaabah said one and some said the other, and some said both. Singing is worse and more harmful than stories of kings, because it leads to zinaa and makes hypocrisy grow (in the heart); it is the trap of the Shaytaan, and it clouds the mind. The way in which it blocks people from the Qur’aan is worse than the way in which other kinds of false talk block them, because people are naturally inclined towards it and tend to want to listen to it. The aayaat condemn replacing the Qur’aan with idle talk in order to mislead (men) from the path of Allaah without knowledge and taking it as a joke, because when an aayah of the Qur’aan is recited to such a person, he turns his back as if he heard them not, as if there were deafness in his ear. If he hears anything of it, he makes fun of it. All of this happens only in the case of the people who are most stubbornly kaafirs and if some of it happens to singers and those who listen to them, they both have a share of this blame. (Ighaathat al-Lahfaan, 1/258-259).
Allaah says (interpretation of the meaning):
“[Allaah said to Iblees:] And befool them gradually those whom you can among them with your voice (i.e. songs, music, and any other call for Allaah’s disobedience)…” [al-Israa’ 17:64]
It was narrated that Mujaahid (may Allaah have mercy on him) said: “And befool them gradually those whom you can among them with your voice” – his voice [the voice of Iblees/Shaytaan] is singing and falsehood. Ibn al-Qayyim (may Allaah have mercy on him) said: This idaafah [possessive or genitive construction, i.e., your voice] serves to make the meaning specific, as with the phrases [translated as] “your cavalry” and “your infantry” [later in the same aayah]. Everyone who speaks in any way that is not obedient to Allaah, everyone who blows into a flute or other woodwind instrument, or who plays any haraam kind of drum, this is the voice of the Shaytaan. Everyone who walks to commit some act of disobedience towards Allaah is part of his [the Shaytaan’s] infantry, and anyone who rides to commit sin is part of his cavalry. This is the view of the Salaf, as Ibn ‘Abi Haatim narrated from Ibn ‘Abbaas: his infantry is everyone who walks to disobey Allaah. (Ighaathat al-Lahfaan).
Allaah says (interpretation of the meaning):
“Do you then wonder at this recitation (the Qur’aan)?
And you laugh at it and weep not,
Wasting your (precious) lifetime in pastime and amusements (singing)”
[al-Najm 53:59-61]
‘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: Allaah 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).
It was reported from Abu Umaamah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not sell singing slave women, do not buy them and do not teach them. There is nothing good in this trade, and their price is haraam. Concerning such things as this the aayah was revealed (interpretation of the meaning): ‘And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allaah…’ [Luqmaan 31:6].” (Hasan hadeeth)
The Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“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).
Ibn al-Qayyim (may Allaah have mercy on him) said: This is a saheeh hadeeth narrated by al-Bukhaari in his Saheeh, where he quoted it as evidence and stated that it is mu’allaq and majzoom. He said: Chapter on what was narrated concerning those who permit alcohol and call it by another name.
This hadeeth indicates in two ways that musical instruments and enjoyment of listening to music are haraam. The first is the fact that the Prophet (peace and blessings of Allaah be upon him) said: “[they] permit” which clearly indicates that the things mentioned, including musical instruments, are haraam according to sharee’ah, but those people will permit them. The second is the fact that musical instruments are mentioned alongside things which are definitely known to be haraam, i.e., zinaa and alcohol: if they (musical instruments) were not haraam, why would they be mentioned alongside these things? (adapted from al-Silsilah al-Saheehah by al-Albaani, 1/140-141)
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).
Ibn al-Qayyim (may Allaah have mercy on him) said: And concerning the same topic similar comments were narrated from Sahl ibn Sa’d al-Saa’idi, ‘Imraan ibn Husayn, ‘Abd-Allaah ibn ‘Amr, ‘Abd-Allaah ibn ‘Abbaas, Abu Hurayrah, Abu Umaamah al-Baahili, ‘Aa’ishah Umm al-Mu’mineen, ‘Ali ibn Abi Taalib, Anas ibn Maalik, ‘Abd al-Rahmaan ibn Saabit and al-Ghaazi ibn Rabee’ah. Then he mentioned it in Ighaathat al-Lahfaan, and it indicates that they (musical instruments) are haraam.
It was narrated that Naafi’ (may Allaah have mercy on him) said: Ibn ‘Umar heard a woodwind instrument, and he put his fingers in his ears and kept away from that path. He said to me, O Naafi’, can you hear anything? I said, No. So he took his fingers away from his ears and said: I was with the Prophet (peace and blessings of Allaah be upon him) and he heard something like this, and he did the same thing. (Saheeh Abi Dawood). Some insignificant person said that this hadeeth does not prove that musical instruments are haraam, because if that were so, the Messenger of Allaah (peace and blessings of Allaah be upon him) would have instructed Ibn ‘Umar (may Allaah be pleased with them both) to put his fingers in his ears as well, and Ibn ‘Umar would have instructed Naafi’ to do likewise! The response to this is: He was not listening to it, but he could hear it. There is a difference between listening and hearing. Shaykh al-Islam (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).
Ibn Qudaamah al-Maqdisi (may Allaah have mercy on him) said: the listener is the one who intends to hear, which was not the case with Ibn ‘Umar (may Allaah be pleased with them both); what happened in his case was hearing. The Prophet (peace and blessings of Allaah be upon him) needed to know when the sound stopped because he had moved away from that path and blocked his ears. So he did not want to go back to that path or unblock his ears until the noise had stopped, so when he allowed Ibn ‘Umar to continue hearing it, this was because of necessity. (al-Mughni, 10/173)
(Even though the hearing referred to in the comments of the two imaams is makrooh, it was permitted because of necessity, as we will see below in the comments of Imaam Maalik (may Allaah have mercy on him). And Allaah knows best).
The views of the scholars (imaams) of Islam
Al-Qaasim (may Allaah have mercy on him) said: Singing is part of falsehood. Al-Hasan (may Allaah have mercy on him) said: if there is music involved in a dinner invitation (waleemah), do not accept the invitation (al-Jaami by al-Qayrawaani, p. 262-263).
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: The view of the four Imaams is that all kinds of musical instruments are haraam. It was reported in Saheeh al-Bukhaari and elsewhere that the Prophet (peace and blessings of Allaah be upon him) said that there would be among his ummah those who would allow zinaa, silk, alcohol and musical instruments, and he said that they would be transformed into monkeys and pigs… None of the followers of the imaams mentioned any dispute concerning the matter of music. (al-Majmoo’, 11/576).
Al-Albaani (may Allaah have mercy on him) said: The four madhhabs are agreed that all musical instruments are haraam. (al-Saheehah, 1/145).
Ibn al-Qayyim (may Allaah have mercy on him) said: The madhhab of Abu Haneefah is the strictest in this regard, and his comments are among the harshest. His companions clearly stated that it is haraam to listen to all musical instruments such as the flute and the drum, even tapping a stick. They stated that it is a sin which implies that a person is a faasiq (rebellious evil doer) whose testimony should be rejected. They went further than that and said that listening to music is fisq (rebellion, evildoing) and enjoying it is kufr (disbelief). This is their words. They narrated in support of that a hadeeth which could not be attributed to the Prophet (peace and blessings of Allaah be upon him). They said: he should try not to hear it if he passes by it or it is in his vicinity. Abu Yoosuf said, concerning a house from which could be heard the sound of musical instruments: Go in without their permission, because forbidding evil actions is obligatory, and if it were not allowed to enter without permission, people could not have fulfilled the obligatory duty (of enjoining what is good and forbidding what is evil). (Ighaathat al-Lahfaan, 1/425).
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 faasiqs.” (Tafseer al-Qurtubi, 14/55).
Ibn ‘Abd al-Barr (may Allaah have mercy on him) said: Among the types of earnings which are haraam by scholarly consensus are ribaa, the fee of a prostitute, anything forbidden, bribes, payment for wailing over the dead and singing, payments to fortune-tellers and those who claim to know the unseen and astrologers, payments for playing flutes, and all kinds of gambling. (al-Kaafi).
Ibn al-Qayyim (may Allaah have mercy on him) said, explaining the view of Imaam al-Shaafa'i: His companions who know his madhhab (point of view) stated that it is haraam and denounced those who said that he permitted it. (Ighaathat al-Lahfaan, 1/425).
The author of Kifaayat al-Akhbaar, who was one of the Shaafa’is, counted musical instruments such as flutes and others, as being munkar (evil), and the one who is present (where they are being played) should denounce them. (He cannot be excused by the fact that there are bad scholars, because they are corrupting the sharee’ah, or evil faqeers – meaning the Sufis, because they call themselves fuqaraa’ or faqeers – because they are ignorant and follow anyone who makes noise; they are not guided by the light of knowledge; rather they are blown about by every wind. (Kifaayat al-Akhbaar, 2/128).
Ibn al-Qayyim (may Allaah have mercy on him) said: With regard to the view of Imaam Ahmad, his son ‘Abd-Allaah said: I asked my father about singing. He said: Singing makes hypocrisy grow in the heart; I do not like it. Then he mentioned the words of Maalik: the evildoers (faasiqs) among us do that. (Ighaathat al-Lahfaan).
Ibn Qudaamah, the researcher of the Hanbali madhhab – (may Allaah have mercy on him) said: Musical instruments are of three types which are haraam. These are the strings and all kinds of flute, and the lute, drum and rabaab (stringed instrument) and so on. Whoever persists in listening to them, his testimony should be rejected. (al-Mughni, 10/173). And he said (may Allaah have mercy on him); If a person is invited to a gathering in which there is something objectionable, such as wine and musical instruments, and he is able to denounce it, then he should attend and speak out against it, because then he will be combining two obligatory duties. If he is not able to do that, then he should not attend. (al-Kaafi, 3/118)
Al-Tabari (may Allaah have mercy on him) said: The scholars of all regions are agreed that singing is makrooh and should be prevented. Although Ibraaheem ibn Sa’d and ‘Ubayd-Allaah al-‘Anbari differed from the majority, (it should be noted that) the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Adhere to the majority.” And whoever dies differing from the majority, dies as a jaahili. (Tafseer al-Qurtubi, 14/56). In earlier generations, the word “makrooh” was used to mean haraam, then it took on the meaning of “disliked”. But this is to be understood as meaning that it is forbidden, because he [al-Tabari] said “it should be prevented”, and nothing is to be prevented except that which is haraam; and because in the two hadeeths quoted, music is denounced in the strongest terms. Al-Qurtubi (may Allaah have mercy on him) is the one who narrated this report, then he said: Abu’l-Faraj and al-Qaffaal among our companions said: the testimony of the singer and the dancer is not to be accepted. I say: if it is proven that this matter is not permissible, then accepting payment for it is not permissible either.
Shaykh al-Fawzaan (may Allaah preserve him) said: What Ibraaheem ibn Sa’d and ‘Ubayd-Allaah al-‘Anbari said about singing is not like the kind of singing that is known nowadays, for they would never have allowed this kind of singing which is the utmost in immorality and obscenity. (al-I’laam)
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). And he said: …Ibn al-Mundhir mentioned that the scholars were agreed that it is not permissible to pay people to sing and wail… the consensus of all the scholars whose views we have learned about is that wailing and singing are not allowed. Al-Shu’bi, al-Nakha’i and Maalik regarded that as makrooh [i.e., haraam]. Abu Thawr, al-Nu’maan – Abu Haneefah (may Allaah have mercy on him) – and Ya’qoob and Muhammad, two of the students of Abu Haneefah said: it is not permissible to pay anything for singing and wailing. This is our view. And he said: musical instruments are the wine of the soul, and what it does to the soul is worse than what intoxicating drinks do. (Majmoo’ al-Fataawa, 10/417).
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 haraam and had no value. (al-Musannaf, 5/395).
Al-Baghawi (may Allaah have mercy on him) stated in a fatwa that it is haraam 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)
An appropriate exception
The exception to the above is the daff – without any rings (i.e., a hand-drum which looks like a tambourine, but without any rattles) – when used by women on Eids and at weddings. This is indicated by saheeh reports. Shaykh al-Islam (may Allaah have mercy on him) said: But 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 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.
In a similar vein is the hadeeth of ‘Aa’ishah (may Allaah be pleased with her), when her father (may Allaah be pleased with him) entered upon her at the time of Eid, and there were two young girls with her who were singing the verses that the Ansaar had said on the day of Bu’aath – and any sensible person will know what people say about war. Abu Bakr (may Allaah be pleased with him) said: “Musical instruments of the Shaytaan in the house of the Messenger of Allaah (peace and blessings of Allaah be upon him)!” The Messenger of Allaah had turned away from them and was facing the wall – hence some scholars said that Abu Bakr (may Allaah be pleased with him) would not tell anybody off in front of the Messenger of Allaah (peace and blessings of Allaah be upon him), but he thought that the Messenger of Allaah (peace and blessings of Allaah be upon him) was not paying attention to what was happening. And Allaah knows best. He (the Prophet (peace and blessings of Allaah be upon him)) said: “Leave them alone, O Abu Bakr, for every nation has its Eid, and this is our Eid, the people of Islam.” This hadeeth shows that it was not the habit of the Prophet (peace and blessings of Allaah be upon him) and his companions to gather to listen to singing, hence Abu Bakr al-Siddeeq called it “the musical instruments of the Shaytaan”. And the Prophet (peace and blessings of Allaah be upon him) approved of this appellation and did not deny it when he said, “Leave them alone, for every nation has its Eid and this is our Eid.” This indicates that the reason why this was permitted was because it was the time of Eid, and the prohibition remained in effect at times other than Eid, apart from the exceptions made for weddings in other ahaadeeth. Shaykh al-Albaani explained this in his valuable book Tahreem Aalaat al-Tarab (the Prohibition of Musical Instruments). The Prophet (peace and blessings of Allaah be upon him) approved of young girls singing at Eid, as stated in the hadeeth: “So that the mushrikeen will know that in our religion there is room for relaxation.” There is no indication in the hadeeth about the two young girls that the Prophet (peace and blessings of Allaah be upon him) was listening to them. The commands and prohibitions have to do with listening, not merely hearing, just as in the case of seeing, the rules have to do with intentionally looking and not what happens by accident. So it is clear that this is for women only. Imaam Abu ‘Ubayd (may Allaah have mercy on him) defined the daff as “that which is played by women.” (Ghareeb al-Hadeeth, 3/64).
An inappropriate exception
Some of them make an exception for drums at times of war, and consequentially some modern scholars have said that military music is allowed. But there is no basis for this at all, for a number of reasons, the first of which is that this is making an exception with no clear evidence, apart from mere opinion and thinking that it is good, and this is wrong. The second reason is that what the Muslims should do at times of war is to turn their hearts towards their Lord. Allaah says (interpretation of the meaning):
“They ask you (O Muhammad) about the spoils of war. Say: ‘The spoils are for Allaah and the Messenger.’ So fear Allaah and adjust all matters of difference among you…” [al-Anfaal 8:1]. But using music is the opposite of this idea of taqwa and it would distract them from remembering their Lord. Thirdly, using music is one of the customs of the kuffaar, and it is not permitted to imitate them, especially with regard to something that Allaah has forbidden to us in general, such as music. (al-Saheehah, 1/145)
“No people go astray after having been guided except they developed arguments amongst themselves.” (Saheeh)
Some of them used the hadeeth about the Abyssinians playing in the mosque of the Prophet (peace and blessings of Allaah be upon him) as evidence that singing is allowed! Al-Bukhaari included this hadeeth in his Saheeh under the heading Baab al-Hiraab wa’l-Daraq Yawm al-‘Eid (Chapter on Spears and Shields on the Day of Eid). Al-Nawawi (may Allaah have mercy on him) said: This indicates that it is permissible to play with weapons and the like in the mosque, and he applied that to other activities connected with jihaad. (Sharh Muslim). But as al-Haafiz ibn Hajar (may Allaah have mercy on him) said: whoever speaks about something which is not his profession will come up with weird ideas such as these.
Some of them use as evidence the hadeeth about the singing of the two young girls, which we have discussed above, but we will quote what Ibn al-Qayyim (may Allaah have mercy on him) said, because it is valuable:
I am amazed that you quote as evidence for allowing listening to sophisticated songs the report which we mentioned about how two young girls who were below the age of puberty sang to a young woman on the day of Eid some verses of Arab poetry about bravery in war and other noble characteristics. How can you compare this to that? What is strange is that this hadeeth is one of the strongest proofs against them. The greatest speaker of the truth [Abu Bakr al-Siddeeq] called them musical instruments of the Shaytaan, and the Messenger of Allaah (peace and blessings of Allaah be upon him) approved of that appellation, but he made an exception in the case of these two young girls who had not yet reached the age of responsibility and the words of whose songs could not corrupt anyone who listened to them. Can this be used as evidence to allow what you do and what you know of listening (to music) which includes (bad) things which are not hidden?! Subhaan Allaah! How people can be led astray! (Madaarij al-Saalikeen, 1/493).
Ibn al-Jawzi (may Allaah have mercy on him) said: ‘Aa’ishah (may Allaah be pleased with her) was young at that time; nothing was transmitted from her after she reached the age of puberty except condemnation of singing. Her brother’s son, al-Qaasim ibn Muhammad, condemned singing and said that it was not allowed to listen to it, and he took his knowledge from her. (Talbees Iblees, 229). Al-Haafiz ibn Hajar (may Allaah have mercy on him) said: A group of the Sufis used this hadeeth – the hadeeth about the two young girls – as evidence that singing is allowed and it is allowed to listen to it, whether it is accompanied by instruments or not. This view is sufficiently refuted by the clear statement of ‘Aa’ishah in the following hadeeth, where she says, “They were not singers.” She made it clear that they were not singers as such, although this may be understood from the wording of the report. So we should limit it to what was narrated in the text as regards the occasion and the manner, so as to reduce the risk of going against the principle, i.e., the hadeeth. And Allaah knows best. (Fath al-Baari, 2/442-443).
Some people even have the nerve to suggest that the Sahaabah and Taabi’een listened to singing, and that they saw nothing wrong with it!
Al-Fawzaan (may Allaah preserve him) said: We demand them to show us saheeh isnaads going back to these Sahaabah and Taabi’een, proving what they attribute to them. Then he said: Imaam Muslim mentioned in his introduction to his Saheeh that ‘Abd-Allaah ibn al-Mubaarak said: The isnaad is part of religion. Were it not for the isnaad, whoever wanted to could say whatever he wanted to.
Some of them said that the ahaadeeth which forbid music are full of faults. No hadeeth was free of being criticized by some of the scholars. Ibn Baaz (may Allaah have mercy on him) said: The ahaadeeth which were narrated concerning music being haraam are not full of faults as has been claimed. Some of them are in Saheeh al-Bukhaari which is the soundest of books after the Book of Allaah, and some of them are hasan and some are da’eef. But because they are so many, with different isnaads, they constitute definitive proof that singing and musical instruments are haraam.
All the imaams agreed on the soundness of the ahaadeeth which forbid singing and musical instruments, apart from Abu Haamid al-Ghazzaali, but al-Ghazzaali did not have knowledge of hadeeth; and Ibn Hazam, but al-Albaani (may Allaah have mercy on him) explained where Ibn Hazam went wrong, and Ibn Hazam himself said that if any of (these ahaadeeth) were saheeh, he would follow that. But now they have proof that these reports are saheeh because there are so many books by the scholars which state that these ahaadeeth are saheeh, but they turn their backs on that. They are far more extreme than Ibn Hazam and they are nothing like him, for they are not qualified and cannot be referred to.
Some of them said that the scholars forbade singing because it is mentioned alongside gatherings in which alcohol is drunk and where people stay up late at night for evil purposes.
Al-Shawkaani (may Allaah have mercy on him) said: The response to this is that mentioning these things in conjunction does not only mean that what is haraam is what is joined together in this manner. Otherwise this would mean that zinaa, as mentioned in the ahaadeeth, is not haraam unless it is accompanied by alcohol and the use of musical instruments. By the same token, an aayah such as the following (interpretation of the meaning):
“Verily, he used not to believe in Allaah, the Most Great,
And urged not on the feeding of Al‑Miskeen (the poor).”
[al-Haaqqah 69:33-34]
would imply that it is not haraam to disbelieve in Allaah unless that is accompanied by not encouraging the feeding of the poor. If it is said that the prohibition of such things one at a time is proven from other reports, the response to that is that the prohibition of musical instruments is also known from other evidence, as mentioned above. (Nayl al-Awtaar, 8/107).
Some of them said that “idle talk” does not refer to singing; the refutation of that has been mentioned above. Al-Qurtubi (may Allaah have mercy on him) said: This – the view that it means singing – is the best that has been said concerning this aayah, and Ibn Mas’ood swore three times by Allaah besides Whom there is no other god, that it does refer to singing. Then he mentioned other imaams who said the same thing. Then he mentioned other views concerning the matter. Then he said: The first view is the best of all that has been said on this matter, because of the marfoo’ hadeeth, and because of the view of the Sahaabah and the Taabi’een. (Tafseer al-Qurtubi).
Ibn al-Qayyim (may Allaah have mercy on him), after quoting this Tafseer, said: Al-Haakim Abu ‘Abd-Allaah said in the Tafseer of Kitaab al-Mustadrak: Let the one who is seeking this knowledge know that the Tafseer of a Sahaabi who witnessed the revelation is a hadeeth with isnaad according to the two Shaykhs (al-Bukhaari and Muslim). Elsewhere in his book, he said: In our view this hadeeth has the same strength as a marfoo’ report. Although their tafseer is still subject to further examination, it is still more readily acceptable than the tafseer of those who came after them, because they are the most knowledgeable among this ummah of what Allaah meant in his Book. It was revealed among them and they were the first people to be addressed by it. They heard the tafseer from the Messenger (peace and blessings of Allaah be upon him) in word and in deed. And they were Arabs who understood the true meanings of (Arabic) words, so Muslims should avoid resorting to any other interpretation as much as possible.
Some of them said that singing is a form of worship if the intention is for it to help one to obey Allaah!
Ibn al-Qayyim (may Allaah have mercy on him) said: How strange! What type of faith, light, insight, guidance and knowledge can be gained from listening to tuneful verses and music in which most of what is said is haraam and deserves the wrath and punishment of Allaah and His Messenger? … How can anyone who has the least amount of insight and faith in his heart draw near to Allaah and increase his faith by enjoying something which is hated by Him, and He detests the one who says it and the one who accepts it? (Madaarij al-Saalikeen, 1/485)
Shaykh al-Islam said, discussing the state of the person who has gotten used to listening to singing: Hence you find that those who have gotten used to it and for whom it is like food and drink will never have the desire to listen to the Qur’aan or feel joy when they hear it, and they never find in listening to its verses the same feeling that they find when listening to poetry. Indeed, if they hear the Qur’aan, they hear it with an inattentive heart and talk whilst it is being recited, but if they hear whistling and clapping of hands, they lower their voices and keep still, and pay attention. (Majmoo’ al-Fataawa, 11/557 ff)
Some say that music and musical instruments have the effect of softening people’s hearts and creating gentle feelings. This is not true, because it provokes physical desires and whims. If it really did what they say, it would have softened the hearts of the musicians and made their attitude and behaviour better, but most of them, as we know, are astray and behave badly.
Conclusion
Perhaps – for fair-minded and objective readers – this summary will make it clear that the view that music is permissible has no firm basis. There are no two views on this matter. So we must advise in the best manner, and then take it step by step and denounce music, if we are able to do so. We should not be deceived by the fame of a man in our own times in which the people who are truly committed to Islam have become strangers. The one who says that singing and musical instruments are permitted is simply supporting the whims of people nowadays, as if the masses were issuing fatwas and he is simply signing them! If a matter arises, they will look at the views of fuqahaa’ on this matter, then they will take the easiest view, as they claim. Then they will look for evidence, or just specious arguments which are worth no more than a lump of dead meat. How often have these people approved things in the name of sharee’ah which in fact have nothing to do with Islam!
Strive to learn your Islam from the Book of your Lord and the Sunnah of your Prophet. Do not say, So-and-so said, for you cannot learn the truth only from men. Learn the truth and then measure people against it. This should be enough for the one who controls his whims and submits himself to his Lord. May what we have written above heal the hearts of the believers and dispel the whispers in the hearts of those who are stricken with insinuating whispers. May it expose everyone who is deviating from the path of Revelation and taking the easiest options, thinking that he has come up with something which none of the earlier generations ever achieved, and speaking about Allaah without knowledge. They sought to avoid fisq (evildoing) and ended up committing bid’ah – may Allaah not bless them in it. It would have been better for them to follow the path of the believers.
And Allaah knows best. May Allaah bless and grant peace to His Messenger who made clear the path of the believers, and to his companions and those who follow them in truth until the Day of Judgement.
Summary of a paper entitled al-Darb bi’l-Nawa li man abaaha al-Ma’aazif li’l-Hawa by Shaykh Sa’d al-Deen ibn Muhammad al-Kibbi.
For more information, please see:
Al-I’laam bi Naqd Kitaab al-Halaal wa’l-Haraam, by Shaykh al-‘Allaamah Saalih ibn Fawzaan al-Fawzaan
Al-Samaa’ by Shaykh al-Islam Ibn al-Qayyim
Tahreem Aalaat al-Tarab, by Shaykh Muhammad Naasir al-Deen al-Albaani (may Allaah have mercy on him)
Ruling on praying in congregation in the mosque
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Praying in congregation in the mosque is obligatory for men who are able to
do it, according to the correct scholarly view, based on a great deal of
evid...
