Music and Singing in the Light of the Quran and Sunnah
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Creator: Abu Bilal Mustafa Al-Kanadi
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Subject: fatwa
Title: Music and Singing in the Light of the Quran and Sunnah
Created on: Mon Jan 14 12:26:23 -0500 2008
Updated on: Mon Jan 14 12:26:23 -0500 2008
Version: 1
Abstract: ... upendous masterpiece, which brings together connected, authentic chains (asaneed) of transmitters for those traditions which appear in Al-Bukhaaris compilation in the form of the disconnected (mualliq) type of hadeeth, thereby dispelling accrued misconceptions regarding the claim of "weak" hadeeths occurring in the text(matn) of Al-Jaamis As-saheeh). After quoting other complete, authentic chains for the tradition under study, along with the sources wherein such chains of transmitters are mentioned. Ibn Hajar concludes by emphasizing(in reference to Al-Bukhaaris narration): "This is an authentic hadeeth. It has no deficiency or defect, and there is no point of weakness for any attack to be made on it. Abu Muhammad Ibn Hazam labeled it a defective by virtue of his claim that there is a break (intiqaa) in the chain between Al-Bukhaari and Sadaqah bin Khaalid and because of the difference of opinion regarding the name of Abu Maalik. As you've seen , I have quoted nine fully connected chains of transmission (asaneed) whose narrators are thoroughly dependable. As for the difference regarding the kunyah of the companions , they are all of impeccable repute. Further more, in Ibn Hibbaans narration, the transmitter stated that he heard from both of them. . . I have in my possession yet of the chains which could be presented here, however, I would not like to prolong this subject further by mentioning them. In what we have stated there is enough proof for the sensible, thinking person. And Allah is the grantor of success". In short, this particular narration of Al-Bukhaari is authentic and consequently constitutes a valid and binding text to be referred to in determining the ruling (hukm) regarding music. It should be mentioned that certain modern-day writers, who blindly imitate previous scholars by quoting their views without applying the critical sciences of hadeeth research, have merely parroted the position of Ibn Hazm, and due to this, have caused many unwary persons to go astray regarding this issue. For example Yusuf Al-Qardaawi, in his popular book, entitled Al-Halaal wal Haraam fil Islam says in regard to the extant hadeeths on music: "As for what has been mentioned by way of prophetic traditions (relating to the subject of music), all of these have been assessed to have some point or another of weakness according to the fuqahaa of hadeeth and its scholars. The Qaadi Abu Bakr Ibnul-Arabi said, 'There is no authentic hadeeth and its scholars. The Qaadi Abu Bakr Ibnul-Arabi said, "There is no authentic hadeeth prohibiting singing. 'And Abu Bakr Ibnul-Arabi said, 'There is no authentic hadeeth prohibiting singing'. And Ibn Hazm said, 'Every hadeeth related (prohibiting music and singing) is false and forged." Unfortunately, the statement that "all" the narrations are weal according to" scholars of hadeeth "is a gross error on Al-Qardaawi’s part and is not the result of meticulous critical research. Rather, It is due to an uncritical, blind acceptance of the words of Ibn Hazm and Ibnul Arabi. Ibn Hazm was no doubt a virtuous , sharp -minded scholar: however, in the area of hadeeth assessment and verification(as in the case in many aspects of his school of Dhaahiri fiqh), he has certain untenable and unfounded, even some very abnormal views. The accomplished hadeeth scholar and student of Ibn Taymiyyah, Al-Haafidh Ibn Abdul-Haadi, says of Ibn Hazm that "he often errs in his critical assessment of the degrees of traditions and on the conditions of their narrators. In fact, there is unanimous consensus among the most reputable critical scholars of hadeeth regarding Ibn Hazms erroneous assignment of a ruling of daif(weakness) to Al-Bukhaaris hadeeth. Regarding the degree of this hadeeth, the views of Ibnus Salaah, Ibn Hajar Al-Asqalaani and Al-Haafidh Al-Iraaqi have already been mentioned . Among the qualified scholars who also agree with his assessment are the great scholars, Ibnul_Qayyim and Ibn Taymiyyah. Ibnul-Arabi is similar to Ibn Hazm in that he is quick to give a ruling of forgery or weakness on a hadeeth, without the necessary, detailed analysis and synthesis of all extant chains of narration relating to the subject. Had he executed such an analysis, undoubtedly he would have arrived at a sound decision decision and avoided much blame and censure. Having established the authenticity of the afore mentioned narration recorded in Imam Al-Bukaaris compilation, the meaning of his hadeeth and its stand as an indisputable proof of the unlawfulness of music may now be discussed. Commentary On Al-Bukhaaris Hadeeth The portion of Al-Bukhaaris hadeeth which is presently of concern is that segment whose text states: Its translation follows": "There will be a people of my Ummah(nation) who will seek to make lawful: fornication , the wearing of silk, wine-drinking and the use of musical instruments. . . " The word of consequence here is the Arabic term' maazif'. In order to discover what it implies, one must turn to Arabic dictionaries of hadeeth terms and other scholarly works. According to Lisaanul Arab maazif is the plural of mizaf or azf and indicates objects or instruments of play or leisure which are beat upon their sound. If the singular form is used (mizaf), it specifically means a type of large wooden drum use mainly by the people of Yemen. The noun 'azf' also stands for the act of playing with 'maaazif' is hand drums (duff) or other instruments which are struck upon. Al-Jowhari, the author of the ancient dictionary, As-sihaah, asserts that maazif signifies musical instruments, al-aazif indicates one who sings, and the azf of the wind is its voice. In the famous Taajul 'Aroos min Jawaahiril Qaaamoos, besides quoting the above mentioned meanings, the small hand drum (duff) or other such musical objects. And finally, in the small hand drum (duff) or other such musical objects. And finally, in the famous dictionary, An-Nihaayah fee Ghareebil Hadeeth. Ibnul Atheer mentions the meaning of maazif as it is used in various hadeeths. He comments, "By 'azf is meant playing with maazif, consisting of duff (hand drums) or other instruments which are beat upon "He also mentions the derived noun form, 'azeef, which means "sound" or voice", while 'azeeful jinn' signifies the ringing of the jinns' voices. It is said that the people of the desert imagined the shrill ringing of the winds in the desert air to be the voice of jinns. The commentaries of the scholars of hadeeth also agree on the above quoted meanings for the term maazif mentioned in Al-Bukhaari narration. In Ibn Hajars exhaustive commentary of Saheehul Bukhaari, he adds that an earlier hadeeth scholar, named Ad-Dimyaati, says that the word 'azf is also used to describe singing(ghinaa). Such a detailed analysis of the meaning of the term maazif, as mentioned in the most authoritative dictionaries of the Arabic language , is "interpret" it in a matter suiting their pre conceived notions or opinions. It clearly has been established that the word maazif-according to correct Arabic usage-indicates a specific number of things(a)musical instruments (b) the sounds of those musical instruments(music) and (c) singing to instrumental accompaniment. Analysis Of The Text As A Proof Of Prohibition An analysis of the hadeeths wording clearly indicates the unlawfulness of music. In the text it is said that people from the Prophets ummah will" seek to make lawful "that which is termed "maazif". This statement("seek to make lawful") is derived from the verb" yastahilloona", whose first part, yasta, is the conjugated addition to the root ahalla. The conjugated form is a means to seek, try, attempt. desire, etc. while the root ahalla means to make lawful. Taken together it means "to seek to make lawful". Obviously, one can only seek, desire or attempt to make lawful that which is not lawful. For if something is already lawful, it is nonsensical for one to seek to establish it. Other things which people will attempt to make lawful are named along maazif. These additional matters are definitely prohibited in Islam-namely, illegal sexual intercourse, the drinking of wine or, liquor and the wearing of silk(for males). Had maaziff not been prohibited , they never would have been associated with other prohibited objects in one and the same context. In order to dispel the common misconception prevalent among certain Muslims that "only one hadeeth" in Al-Bukkhaari's compilation stands as proof of prohibition regarding this issue, it is necessary to mention a sample of other authentic hadeeth. The fact that the majority of traditions regarding music, instruments and singing are weak and rejected (munkar) does not negate the existence of an appreciable number whose degree is saheeh(authentic) or hasan(of good, acceptable quality). The Narration Of Ibn Maajah There is a narration by Ibn Maajah in Kitaabul Fitan in the chapter on punishments, whose sanad and text in Arabic is as follows: The translation is: "The messenger of Allah(s. a. w)said: ‘A people of my Ummah will drink wine, calling it by other than its real name. Merriment will be made for them through the playing of musical instruments and the singing of lady singers. Allah will cleave the earth under them and turn others into apes and swine. " This is an authentic hadeeth. It was also narrated by Al-Bayhaqi and Ibn Asaakir with the same wording. The renowned scholar of hadeeth and fiqh, Ibnul-Qayyim, authenticated it as mentioned in the famous hadeeth commentary of the 'allaamah, Abtut-Teeb Muhammad Shamsul-Haqq Adheem-Aabaadi Furhtermore, it was given a degree of saheeh by muhaddith of our era, Shaykh Muhammad Naasiruddeen Al-Albaani. mentioned its detailed, critical evaluation and assessment in his Silsatul Ahaadeeth As-Saheehah and in his Saheehul Jaamis Sagheer. It further mentioned and authenticated in his Ghaayatul Maraam Takhreejul Halaali wal Haraam. The Narration Of Ahmad Bin Hanbal There are a number of narrations proving the prohibition of music and instruments in Ahmad bin Hanbals Musnad. Although many of the are weak, two narrations from his compilation, which have been verified to be authentic, follow. The First Text The Prophet(s. a. w) said: "Verily, Allah prohibited wine, gambling and al-koobah, and every intoxicant is prohibited. "Sufyan said, "I asked the narrator, Ali bin Badheemah, 'What is al-koobah? He answered, 'It is the drum" The Second Text: It is translated thus: Allah’s Messenger(s. a. w)said "Verily, Allah has prohibited for my Ummah: wine, gambling, a drink distilled from corn, the drum and the lute while He supplemented me with another prayer, the witr. " These narrations have also been related by other compilers, such as Al-Bayhaqi in his Shubul Eemaan with an authentic isnaad and At-Tabaraani in Al-Mujam Al-Kabeer with a jayyid(good) isnaad. The detailed proof of their verified authenticity are mentioned in Al-Albaanis Saheehul Jaamis Sagheer. It is further authenticated in his Mishkaatul Masaabeeh and in his work, Al-Ahadeeth As-Saheehah. The Narration Of Al-Haakim And Others Its is reported by Al-Haakim in his Mustadrak that the Prophet(saw) took three hand of the companion, Abdur Rahmaan bin 'Owf(ra), and they proceeded to visit the Prophet(saw)'s ailing son Ibraheem. They found the infant in the thrones of death, so the Prophet(saw)took him to his breast and held him until his spirit left him. Then he(saw)put the child down and wept, whereupon Abdur-Rahmaan asked in astonishment, "You are weeping , Oh Messenger of Allah(saw), while you(saw) prohibit crying!?" The following is the Prophet(saw)'s reply: "Verily, I did not prohibit weeping[per se]but rather, I forbade two voices [sowtayn] which are imbellic (ahmaq) and sinfully shameless[faajir]:one, voice[singing]to the accompaniment of musical amusement [lahw]and Satans[wind]instruments; the other, a voice [wailing] due to some calamity, accompanied by striking of the face and tearing of garments. But this face and tearing of garments. But this[weeping of mine] stems from compassion, and whosoever does not show compassion will not receive it. " This hadeeths degree is hasan and it has been strengthened by another narration related by Abu Bakr Ash-Shafiee in his work, Ar-Rubaaeeyat. Its abbreviated text follows. The Narration Of Abu Bakr Ash-Shaafiee Anas bin Maalik related from the Prophet(saw)that "Two cursed sounds are that of the [wind]instrument[mizmaar] played on the occasion of joy and grace, and woeful wailing of joy and grace, and woeful wailing upon the occurrence of adversity". A similar text with slightly different wording is related by Al-Bazzaar in his collection of hadeeths. Al-Haafidh Nooruddeen Al-Haythami mentioned it in his Majma'Az-Zawaaid and indicated that the narrators of this isnaad are all dependable. Thus, these last three narrations prove the illegality of music and singing to musical accompaniment, especially wind instruments( mazaameer), which are referred to as "flutes of Satan" in the tradition related by Al-Haakim. The traditions quoted are not the only available authentic hadeeths which establish prohibition. The traditions quoted are not the only available authentic hadeeths which establish prohibition. There are others, however the scope of treatise does not allow a more detailed exposition. The sample mentioned sufficient proof, for "Verily therein is a reminder for any who has a heart or who gives era and earnestly witnesses[the truth]. Consensus Of The Companions, Taabieen, Imams And Other Fuqahaa No doubt, the companions of the Prophet(saw) were the best people after the Messengers of Allah. The companions received the knowledge of Islam from the Prophet(saw) and faithfully conveyed it to us. Therefore, it is useful to know their views regarding the subject of this treatise, for their consensus(ijtimaa) carries absolute weight in this matter and clarifies the correct view, removing any lingering doubts in the hearts of those who have not yet been graced with the gift of surety(yaqeen) and conviction. In order to further strengthen the view previously established , it is necessary to review the opinions of the tabieen, the four imams and other accomplished to review the opinions of the tabieen , the for imams and other accomplished scholars of Islam. One of the attributes of sound Islamic methodology is the reference to the views and positions held by the pious predecessors of the Islamic ummah and the respectful consideration with which one approaches them. However, their views, as with the views of all, must be subjected to the criterion of Allah’s Book and the authentically related prophetic traditions. Since the prohibition of music has already been established beyond the slightest doubt through detailed proof from the authentic sunnah, this section of the treatise is presented merely for the sake of the readers knowledge and Islamic awareness. The Position Of The Companions On This Issue A few of the late Shafiite scholars related Ibn Taahirs claim that the sahaabah and taabieen unanimously agreed upon the permissibility or singing(ghinaa); therefore, those who came after them have no right to challenge their authority. The Shaaffite scholar, Ibn Hajar Al-Haythami Makki(909-974 H), mentioned that some went so far as to claim the supposed consensus of ahlul Madeenah on this question. They even accused 24 scholars from among the sahaaabah, as well as innumerable tabieen, their followers , and the four imams and their disciples of singing and listening to song. However, regarding the previously mentioned claim by Ibn Taahir and those who indiscriminately followed him, an authority on Shaafiite scholarship, Shihaabuddeen Al-Adhraai(708-783 AH)refuted such facile reports and insisted that Ibn Taahirs book Safwatut Tasawwuf(The vanguard of Sufism)and his treatise, As-Sammaa(Listening [to music, singing, etc.], one finds disgraceful, scandalous things along with ugly instances of fraudulent presentations of material(in defence of his position on this issue) Al-Adhraai further clarified that what has been attributed to the companions could not be established by authentically related narrations (aaathaar), but rather, their assertions were based on reports of certain companions listening to poetry, chants or songs. This does not substantiate their allegations, for such things are permitted by consensus and fall outside the realm of this area of dispute. Clearly, it was related that some companions performed permitted aspects of singing etc., however , these actions were distorted out of context by such persons to include every type of singing, without specification or restriction. Al-Adhaari then quoted an authoritative Shaafiite imam, Abdul-Qaasim Ad-Dowlaqi, who clarifies in his book As-Samaa, the vital point which is at the crux of this issue. He says, "It has been related regarding anyone of the companions(ra)that he listened to the sort of singing which is of the dispu... [Full Article...]
