The truth about music in Islam in 10 Ahaadith

(21) Hadhrat Ibn Mas’ud (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said:

“Beware of listening to musical instruments and singing, for verily, both these acts germinate nifaaq (hypocrisy) in the heart just as water causes vegetables to grow.” (Kaf-fur Ru’aa’)

(22) Hadhrat Anas (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said:

“Whoever sits and listens to a singing girl, Allah will pour molten lead into his ears o­n the Day of Qiyaamah.”

(Ibn Asaakir) On what basis now can the permissibility of music and singing be argued? The severity of the punishment should be an adequate deterrent to abstain even if some narrations indicate permissibility.

(23) Hadhrat Ali (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said:

“Whoever dies while he has a singing slave girl, do not perform Janaazah Salaat for him.”(Haakim)

(24) Safwaan Bin Umayyah (radhiyallahu anhu) narrated that Amr Bin Qurrah said (to Rasulullah – sallallahu alayhi wasallam):

“I am very unfortunate. I do not see any way for acquiring my rizq except by means of my duff. Therefore, grant me permission to sing (i.e. with my duff) such songs which will be devoid of any immorality (evil).’

Rasulullah (sallallahu alayhi wasallam) replied: “I do not give you permission. There is no honour and no goodness (in what you are saying). O enemy of Allah! You are a liar. Most certainly, Allah has ordained for you halaal rizq, but you have chosen what Allah has made haraam for you in place of what He has made halaal for you of the sustenance He has decreed for you.” (Baihqi, Tibraani, Dailmi)

The fact that this person sought permission for singing with his duff is abundant and clear testimony for his awareness of the prohibition, hence he requested permission. If music and singing were lawful, there would not have been the need for him to seek permission from Rasulullah (sallallahu alayhi wasallam).

No o­ne had asked Rasulullah (sallallahu alayhi wasallam) to farm or to trade. Anyone who inclined to these professions would readily become involved therein. Since these are permissible activities, there was no need to seek permission. But not so with music and singing.

The awareness of the prohibition of the voice of shaitaan constrained the man to seek exemption and permission. But he was very harshly rebuffed by Rasulullah (sallallahu alayhi wasallam) who branded him “the enemy of Allah”.

This Hadith also refutes the contention of the permissibility of ‘good’ songs – songs which are devoid of immoral content.

The Hadith is also an adequate response for those who in this age believe that without dealing in bank-riba, it is not possible to progress financially. They deceive themselves into believing that sufficient halaal avenues for the acquisition of halaal rizq no longer exist.

Those who prefer such contentions are termed ‘enemies of Allah’ by Rasulullah (sallallahu alayhi wasallam).

Allah Ta’ala has ordained halaal ways for our sustenance. Whoever avers the contrary is a liar. Man in his greed substitutes the halaal ways and means for haraam methods, labouring under the extreme misconception of gaining abundant wealth by means of the unlawful ways he has appropriated for himself. Ultimately he will be frustrated and fail in his endeavours to achieve what he has targeted.

o­ne will not gain a cent more than the divinely stipulated and decreed amount.

(25) Hadhrat Ibn Abbaas (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said:

“On the Day of Qiyaamah, Allah Azza Wa Jal will proclaim: “Where are those who had protected their ears and their eyes from the musical instruments of shaitaan?”

(Allah Ta’ala will instruct the Malaaikah): “Separate them (from the multitudes of people).” They (the Angels) will separate them, and have them seated o­n dunes of musk and ambergris then Allah Ta’ala will say to the Malaaikah:

“Recite to them My Tasbeeh and My Tamjeed.” The Malaaikah will then recite to them with such beautiful voices, the likes of which no o­ne had ever heard.”

This Hadith has been narrated by Allaamah Ibn Hajar Makki from Dailmi.

The Sahaabi narrating it is Hadhrat Ibn Abbaas (radhiyallahu anhu).

Allaamah Ali Muttaqi also narrates this Hadith, but from the Sahaabi, Hadhrat Jaabir (radhiyallahu anhu)-Kanzul Ummaal.

Allamah Muhammad Bin Muhammad Maghribi narrates this Hadith from Hadhrat Bin Al-Munkadir (Jam’ul Fawaaid). Imaam Tha-aalabi also narrates it from Muhammad Bin Al-Munkadir,

but from Ibn Wahab. – (Jawaahirul Hassaan)

Those who indulge in the haraam music and singing of this world, will be denied the music of Jannat.

(26) Hadhrat Abu Musa Ash’ari (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said:

“Whoever listens to the sound of singing, he will not be given permission to listen to the (beautiful) voices of the Ruhaaniyyeen in Jannat.” When it was asked:

‘Who are the Ruhaaniyyeen?’

Rasulullah (sallallahu alayhi wasallam) said: “The Qaaris of Jannat.”

(Kanzul Ummaal) In his Tafseer, Imaam Qurtubi comments:

“We have mentioned this Hadith in Kitaabut Tathkirah along with other similar examples. Thus, he who consumes wine will be denied the pure drink (of Jannat) in the Aakhirah. He who wears silk will not wear silk in the Aakhirah, etc. All this is correct in meaning……”

(27) Hadhrat Ibn Umar (radhiyallahu anhu) narrates:

“Nabi (sallallahu alayhi wasallam) prohibited singing and listening to singing, and (he also prohibited) gossip.”

(Kaf-fur Ruaa’)

(28) Zaid Bin Arqam (radhiyallahu anhu) narrates:

“Once a youth while singing passed by Nabi (sallallahu alayhi wasallam) who was walking in a street of Madinah

. Rasulullah (sallallahu alayhi wasallam) said: ‘Alas! O young man! Why do you not sing with the Qur’aan (i.e. recite it beautifully instead of singing songs)?’ He repeated this statement several times.”(Dailmi)

(29) Hadhrat Abu Umaamah (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said:

“When someone raises his voice with singing, Allah sends two shaitaans who sit o­n his shoulders striking his breast with their heels until he stops (singing).” (Tibraani)

(30) Hadhrat Abdur Rahmaan Bin Auf (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said: “I have forbidden two ignorant immoral voices: (The first)- the sounds of futility at the time of merrymaking, and the musical instruments of shaitaan. (The second)- the wailing sounds at the time of calamity when the face is struck and the garments are torn.” (Haakim in Mustadrak)



Music be not the food of love

It plays. Everywhere you go. It plays in the background at shopping centres, supermarkets, waiting rooms, petrol stations and restaurants – even the “Halaal ones”. Music has become one of the most loved forms of entertainment for Muslims.

Music is addictive. There are lots of people who will tell you they have tried to stop listening to it but just cannot give it up. So addictive is it, even students memorising the Quraan share information about the different styles and artists out there.

Apart from being addictive, music is Haraam and it is sinful to listen to. This fact alone should immediately render one “cured” of their desire for this drug. There are numerous Ahadeeth and verses from the Quraan which prove the impermissibility of music.

In the book Music in Islam – compiled by Maulana Ismail Moosa and checked by Mufti Ebrahim Desai from Darul Iftaa, Madrassah In’aamiyyah – much evidence is given for the prohibition of music.

“From amongst men there are those who purchase ‘lahw al hadith’ without knowledge, to mislead from the Path of Allah and they ridicule it. For them there is a humiliating punishment.” (Luqmân: 6) Many great Commentators state that ‘lahw al hadith’ in this verse refers to music. “The two greatest commentators of this Ummah, Abdullah bin Masood and Abdullah bin Abbaas (radiyallâhu ‘anhuma), used to take an oath and say that this verse refers to music.”

There are those who will tell you they’ve “heard” music isn’t Haraam. There are those who will go to lengths to refute the thorough investigations done by learned predecessors as to why Music is Haraam, to ease their conscience or lead others astray. And there are those who simply cannot stop listening to it because they’ve allowed the roots of the sin to sink deep and entrench itself in their hearts.

The verdict that music is Haraam has been given by the most senior Scholars of all four madhabs, the book states. The Scholars of those who don’t follow a madhab have given the same ruling. It is therefore the official ruling of the vast majority of the Ummah. In addition to the numerous spiritual harms connected with music, it is also dangerous for ones psychology, health and worldly life.

A great number of Ulama have passed the verdict of disbelief on a person who regards music as permissible. And many senior Ulama feel there was total agreement on this. To adopt singing as ones profession or means of income, by selling music, is forbidden. Many Scholars prohibit the duff (simple drum) even for nikah. Those who say it is permissible have confined it to the duff which was common in the time of Nabi (sallallahu alayhi wasallam) – a simple drum without any additional bells. This has been allowed only to inform others of the nikah, and not as entertainment.

Like any other addiction there are numerous reasons for becoming involved in it, but anyone who has taken the first step of building the desire to quit, CAN. Coupled with this desire, an active first step is to get rid of all forms of music, at home, in the car and at work. Anyone wanting to stop listening to music must remove the incentive to listen by destroying all forms of music one owns and deleting the 1000s of tracks – divided into special playlists – on one’s pc, laptop, IPod and cell phone. Staying away from places that frequently play music also helps. This is difficult but is possible with a concerted effort.

The habit of listening to music while cooking, working, studying, driving, exercising and “socialising” must also be kicked. These moments of the day are those we can use to practice our remembrance of Allah SWT, to build our love for Him, to become closer to Him and thereby help us strengthen our remembrance of Allah SWT during Salaah and Zikr.

In his book Kicking the Habit, Hazrat Maulana Yunus Patel Saheb (rahmatullahi alayh) writes, “The taking of the name of Allah Ta’ala gives a person more intoxication than the one who is addicted to wine. This is not a worldly intoxication which makes a person lose his sense and then commit indecent and obscene deeds.”

While the above extract refers to drugs and other intoxicants, the same can be said of music. In order to break the chains to fill up the quiet spaces with music, one should listen to the lectures or sit in the company of the Ahlullah (friends of Allah SWT), Maulana Yunus advised.

“Allah Ta’ala has given them [the Ahlullah] such hearts, which contain such noor of Taqwa (piety, fear of Allah), that in their company, people who have indulged in sins all their lives will be able to, with ease, rid themselves of even major sins. Insha-Allah.”

Music is not the “food of love”. Filling our time with remembering Allah, learning about Allah’s SWT Deen and the Sunnah of Rasulullah (sallallahu alayhi wasallam) helps to build our love for Allah SWT. And in turn earn the love of Rasool (sallallahu alayhi wasallam) and the Pleasure of Allah SWT. The purest love to have and the best drug to live on.

Music be not the food of love



A Brother from the U.S. laments:


“Muslims” Participating in Christmas Activities
I’m not sure if you’re aware, but a significant majority of “Muslims” in England & America have engaged in one form or another in the kuffar Christmas celebrations.

They either attended a work Christmas party, wished someone a “Merry Christmas”, or under their fallacious understanding of good character they wished someone “season’s greetings” thinking they were deceiving Allah Ta’ala with a play on words. Some posed in front of a Christmas Tree & others wore a Santa hat, looking like circus clowns in the process.

Hereunder are the numerous excuses that I have heard they hope to present in the Court of Allah Ta’ala for participating in a celebration which, despite it’s commercial flavour, in essence, is one in which the ascription of a partner to Allah is celebrated.

(A) Some argue that under the auspices of good Islamic character, there is no harm in participating in the peripheral activities of Christmas as at heart we don’t believe in it.

They forget that intentionally participating in an action is sufficient for apostasy, regardless of what is in the heart. In Qur’an, I vaguely recall the group of people who said they were only joking, i.e. in their heart they didn’t mean it, yet Nabi Sallallahu Alayhi Wasallam still referred to their joking on a sensitive issue as kufr.

It’s as if, na’oodhoobillah, these so-called Muslims envisage that if Nabi Sallallahu Alayhi Wasallam & his beloved companions were alive today they would be as desensitised to Imaan as these morons who today proclaim to be Muslims, but unashamedly have zero fear of Allah Ta’ala and are completely oblivious to the fact that the crime of shirk is the gravest of all.

They have a warped secular understanding of good character and adopt their subjective definition as the Islamic one, yet they don’t realise that Akhlaq is a specific branch of Deen covered by numerous Ahadith and Qur’anic verses, none of which advocate the aforementioned behaviour.

In fact such behaviour is condemned in Hadith, wherein states to the nearest effect that whoever imitates them in the salient features of their beliefs/religion he/she is ONE OF THEM. Imagine being raised as ONE OF THEM on the Day of Judgement.

(B) Others trivialise the issue by proclaiming: “It’s only a bit of fun,” as if to say Islam has not defined the boundaries of play/enjoyment.

(C) Others out of fear of the kuffar denigrating or looking down on them participate out of compulsion, because they do not have the Imaani backbone, nor the fear of Allah. They fear a kaafir who is physically and spiritually impure over Allah Ta’ala who is pure and the King of all Kings. Should anybody condemn this behaviour, these satanists will refer to them as killjoys or too strict.

What I would like to know from The Majlis specifically is:
(A) Am I right in thinking that none of the aforementioned excuses for implied endorsement of shirk will be acceptable to Allah Ta’ala on the Day of Judgement?

(B) What is the state of Imaan of a person who did any of the above?

(C) If this amounts to kufr, presumably these people all have to re-enter the fold of Islam, make tauba, renew their nikah & re-perform their fardh Hajj. Is this correct?

Would you please publish the answer to this on the website as this issue is one that many Muslims are falling foul of.

(End of the Brother’s very justified complaint and \lament)

Brother, we are living in the era termed Aakhiruz Zamaan (The End of Earthly Time). It is in this age that the Signs of Qiyaamah predicted by Rasulullah (Sallallahu alayhi wasallam) are incrementally and swiftly materializing. The adoption of kuffaar customs and participating in their functions are the effects of the desensitization and even of the elimination of Imaan from the hearts of professed Muslims. The curse of kuffaar emulation has reached the degree termed by Rasulullah (Sallallahu alayhi wasallam) as “the lizard’s hole”. That is, Muslims will insanely emulate and follow the Yahood and Nasaara in every aspect of filth, fisq, fujoor and kufr to the extent of worshipping the cross inside the Musjid.

The vilest villains promoting this lizard-hole culture of emulation are the moron molvis and sheikhs of this age. These agents of Iblees have opened wide avenues of fisq and fujoor with their haraam distorted and utterly baseless interpretations on the basis of which they halaalize almost every Prohibition of the Shariah. With untenable nonsensical arguments they issue zigzag fatwas of corruption to corrupt the Imaan and ruin the Akhlaaq of the ignorant masses who find it pleasurable to dance to the tune of the haraam zigzag fatwas since the nafs derives considerable pleasure from the fatwas of the agents of shaitaan.

While it is imperative for the Ulama-e-Haqq to uphold the Command of Amr Bil Ma’roof Nahyi Anil Munkar, we do understand that the raging tide and flood of fisq and fujoor in the Ummah will not be stemmed. Nevertheless, it is Waajib for those of the Haqq to proclaim loudly and vigorously the Haqq regardless of who accepts or rejects.

The answers to your queries are as follows:

(A) Your thinking is, Alhamdulillah, 100% correct. The plethora of excuses which the followers of the Yahood and Nasaara present to justify their participation in flagrantly haraam functions and practices is nugatory of Imaan. The crashing of Allah’s Athaab on Muslims all over the world should, therefore come as no surprise.

“Muslims” of this age, despite professing to be Muslims, are no longer Muslims in terms of the Shariah. The Ummah at large has reneged from Islam with beliefs and practices of the kuffaar, hence Allah’s Chastisement is hemming them into the cauldron of misery and destruction. The Ummah as a whole has traversed the boundary of no return, hence Allah Ta’ala is severely punishing the professed muslims with the variety of misery, brutality and oppression at the hands of the very kuffaar whom they are madly emulating right into the ‘lizard’s hole’.
(B) The Imaan of people who indulge in these kinds of practices of the kuffaar is negated.

(C) Yes, you are correct in your understanding. They have to rededicate themselves to Islam. If they fail, they will be resurrected on the Day of Qiyaamah with the kuffaar whom they had so lovingly emulated here on earth. May Allah Ta’ala save us from that terrible fate.

A fearful episode

In India, once on the occasion of the Hindu festival of holi when the cow-worshippers and cow-urine-drinkers quirt colourful water and coloured cow urine on all and sundry, a Maulana while chewing paan (beetle leaf) passed by a donkey. Mockingly, he said to the donkey: Today, everyone is in happiness squirting coloured water on all. But no one is bothered about you. Any how I shall do so. So saying, he spat his red-coloured saliva on the donkey in imitation of the Hindu mushrikeen. This was obviously a joke to amuse himself.

After the demise of this Maulana Saheb, a friend saw in a dream the Maulana Sahib burning in Jahannam. In shock and surprise, he enquired of the reason for the punishment. The Maulana Sahib said that since he had emulated the holi custom of the Hindu mushrikeen, Allah’s Wrath overtook him. The abhorrence of emulating the ways and practices of the Hindu kuffaar had secured for himself the fate of Jahannam.

This episode should be a fearful lesson for those who have seceded their brains to the kuffaar. Those who adopt the customs and practices of the kuffaar should ponder and understand the far reaching disastrous consequences which will extend right into Qiyaamah. The stupid arguments and the zigzag fatwas of the moron molvis, sheiks and muftis of this age will not avail on the Day of Qiyaamah. Allah Ta’ala has endowed all Muslims with adequate intelligence for differentiation between Haqq and baatil – truth and falsehood. There will, therefore be no valid argument on the Day of Qiyaamah for justifying the kufr participation in kuffaar customs, practices and festivals.

“Derive lesson, O People of Intelligence!” (Qur’aan)

30 Rabiuth Thaani 1441 – 27 December 2019

Islamic Nasheeds ( poems )

Were Nasheeds created to distance people away from the Qur’an?

“Anashid were created by innovators to distance people away from the Qur`an.”

Imam Shafi’i, ● [مجموع الفتاوى لإبن تيمية ١١\٥٣٢]

What are your thoughts on this? Should we avoid listening to modern day anasheeds?


In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

Before answering your query, we shall quote the original text along with the translation for the purpose of clarification:

سُئِلَ شَيْخُ الْإِسْلَامِ – قَدَّسَ اللَّهُ رُوحَهُ -:

عَنْ جَمَاعَةٍ اجْتَمَعُوا عَلَى أُمُورٍ مُتَنَوِّعَةٍ فِي الْفَسَادِ؛ وَتَعَلَّقَ كُلٌّ مِنْهُمْ بِسَبَبِ؛ وَاسْتَنَدَ إلَى قَوْلٍ قِيلَ. فَمِنْهُمْ مَنْ هُوَ مُكِبٌّ عَلَى حُضُورِ السَّمَّاعَاتِ الْمُحَرَّمَةِ الَّتِي تَعْمَلُ بِالدُّفُوفِ الَّتِي بِالْجَلَاجِلِ وَالشَّبَّابَاتِ الْمَعْرُوفَةِ فِي هَذَا الزَّمَانِ. وَيَحْضُرُهَا المردان والنسوان وَيَسْتَنِدُ فِي ذَلِكَ إلَى دَعْوَى جَوَازِ حُضُورِ السَّمَاعِ عِنْدَ الشَّافِعِيِّ وَغَيْرِهِ مِنْ الْأَئِمَّةِ.

أَمَّا السَّمَّاعَاتُ الْمُشْتَمِلَةُ عَلَى الْغِنَاءِ وَالصَّفَّارَاتِ وَالدُّفُوفِ المصلصلات: فَقَدْ اتَّفَقَ أَئِمَّةُ الدِّينِ أَنَّهَا لَيْسَتْ مِنْ جِنْسِ الْقُرَبِ وَالطَّاعَاتِ بَلْ وَلَوْ لَمْ يَكُنْ عَلَى ذَلِكَ كَالْغِنَاءِ وَالتَّصْفِيقِ بِالْيَدِ وَالضَّرْبِ بِالْقَضِيبِ وَالرَّقْصِ وَنَحْوِ ذَلِكَ فَهَذَا وَإِنْ كَانَ فِيهِ مَا هُوَ مُبَاحٌ وَفِيهِ مَا هُوَ مَكْرُوهٌ وَفِيهِ مَا هُوَ مَحْظُورٌ أَوْ مُبَاحٌ لِلنِّسَاءِ دُونَ الرِّجَالِ. فَلَا نِزَاعَ بَيْنَ أَئِمَّةِ الدِّينِ أَنَّهُ لَيْسَ مِنْ جِنْسِ الْقُرَبِ وَالطَّاعَاتِ وَالْعِبَادَاتِ وَلَمْ يَكُنْ أَحَدٌ مِنْ الصَّحَابَةِ وَالتَّابِعِينَ وَأَئِمَّةِ الدِّينِ وَغَيْرِهِمْ مِنْ مَشَايِخِ الدِّينِ يَحْضُرُونَ مِثْلَ هَذَا السَّمَاعِ لَا بِالْحِجَازِ وَلَا مِصْرَ وَلَا الشَّامِ وَلَا الْعِرَاقِ وَلَا خُرَاسَانَ. لَا فِي زَمَنِ الصَّحَابَةِ وَالتَّابِعِينَ وَلَا تَابِعِيهِمْ. لَكِنْ حَدَثَ بَعْدَ ذَلِكَ: فَكَانَ طَائِفَةٌ يَجْتَمِعُونَ عَلَى ذَلِكَ وَيُسَمُّونَ الضَّرْبَ بِالْقَضِيبِ عَلَى جَلَاجِلَ وَنَحْوِهِ ” التَّغْبِيرَ “.

قَالَ الْحَسَنُ بْنُ عَبْدِ الْعَزِيزِ الْحَرَّانِي: سَمِعْت الشَّافِعِيَّ يَقُولُ: خَلَّفْت بِبَغْدَادَ شَيْئًا أَحْدَثَتْهُ الزَّنَادِقَةُ يُسَمُّونَهُ التَّغْبِيرَ يَصُدُّونَ بِهِ النَّاسَ عَنْ الْقُرْآنِ وَهَذَا مِنْ كَمَالِ مَعْرِفَةِ الشَّافِعِيِّ وَعِلْمِهِ بِالدِّينِ فَإِنَّ الْقَلْبَ إذَا تَعَوَّدَ سَمَاعَ الْقَصَائِدِ وَالْأَبْيَاتِ وَالْتَذَّ بِهَا حَصَلَ لَهُ نُفُورٌ عَنْ سَمَاعِ الْقُرْآنِ وَالْآيَاتِ فَيَسْتَغْنِي بِسَمَاعِ الشَّيْطَانِ عَنْ سَمَاعِ الرَّحْمَنِ

Ibn Taymiyyah (rahimahullah) was asked about a group of people who gather for a variety of corrupt purposes (i.e. for gatherings involving music and singing). And each one of them adhered to (one or another) reason and he supports his reasoning by relying on some opinion which has been mentioned (by a scholar). From amongst them are those who are ardent on joining such haram musical gatherings that play drums that have bells and flutes that have become popular in our time. (Such gatherings) that are attended by men and women. In order to support such gatherings, they claim that Imam Shafi`i and other Imams (rahimahumullah) allowed people to attend such gatherings of music and singing.

Shaykh ibn Taymiyyah (rahimahullah) replied:

In regard to musical gatherings that include singing and the playing of flutes and tambourines that jingle, the Imams of this Din are unanimous that such gatherings are not a means of gaining closeness to Allah or considered to be acts of virtue. Rather, even if such gatherings did not include singing, clapping, beating drums, dancing, etc. and even if there are certain elements in these gatherings out of which some are permissible, some are disliked, and some are impermissible or allowed for women but not men, there is no difference between the Imams of this Din that such things are not from acts that bring one closer to Allah or are considered to be acts of virtue or acts of worship. (Furthermore,) none from the Sahabah, Tabi`ūn, Imams of this Din, or others scholars would attend such gatherings (of music and singing); not in Hijaz, not in Misr, not in Sham, not in `Iraq, and not in Khurasan. (Such gatherings were never established;) not in the times of the Sahabah, the Tabi`ūn, or in the time of the Tab` Tabi`in. However, such gatherings were invented after their time. There would be a group of such people who would gather for such things and they would call this playing of drums, bells, etc. “Taghbir.”

Imam Hasan ibn `Abd al-`Aziz al-Harrani (rahimahulah) says, “I heard Imam Shafi`i (rahimahullah) saying: ‘I left Baghdad behind as the heretics amongst them invented something which they call Taghbir by which they hinder people from (coming towards) the Qur’an.’ This (action of Imam Shafi`i) is a sign of Imam Shafi`i’s (rahimahullah) deep insight and his knowledge of Din. For it is certain that when the heart becomes accustomed to listening to such verses and lines of poetry and it starts to feel pleasure from it as well, then it forms a sort of distaste for listening to the Qur’an and its verses. In the end, it (i.e. the heart) feels that listening to the Shaytan (i.e. poetry with music and singing) suffices in place of listening to Al-Rahman (i.e. the words of Allah Ta`ala).[1]

It goes without saying that the words used in your query are an absolute misquotation of Imam Shafi`i (rahimahullah) and are also completely out of context. In matters of Din, we should carefully consider the sources of our knowledge and be very careful when quoting such great scholars of the past.

Nevertheless, it should be clear that the quotation above is not referring all type of anashid we are used to hearing today; rather, it is referring to the gatherings of a group of deviant people who would hold congregations where they would sing Islamic songs and poetry that was often accompanied by musical instruments. These people would further believe that such musical gatherings are a form of attaining proximity with Allah Ta`ala. Some would even declare such congregations as acts of virtue where those attending would be deserving of reward.

In the reference above, Imam Shafi`i (rahimahullah) is expressing his fear about the eventual outcome of holding such gatherings; if such gatherings continue to take place, people’s hearts will become infatuated by “Islamic” musical recitals and their love for hearing the Qur’an would be overtaken by the love of these musical gatherings. This is besides the fact that such gatherings would include musical instruments, the use of which is categorically declared as haram.[2]

On the other hand, if a nashid does not include any musical instruments[3], the subject of the nashid is acceptable and free of derogatory terms[4], and the one reciting is not a grown woman (i.e. if it is a young female child, it is permissible to hear her voice)[5], then it is permissible to listen to such anashid on the condition that it does not lead one to be negligent in one’s Islamic obligations.[6] As a matter of fact, reciting such forms of Islamic poetry, even in public, is established from the ahadith.[7] Consider the following narrations:

عَنْ عَائِشَةَ، قَالَتْ: كَانَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَضَعُ لِحَسَّانَ مِنْبَرًا فِي الْمَسْجِدِ يَقُومُ عَلَيْهِ قَائِمًا يُفَاخِرُ عَنْ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، أَوْ قَالَتْ: يُنَافِحُ عَنْ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَيَقُولُ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِنَّ اللَّهَ يُؤَيِّدُ حَسَّانَ بِرُوحِ القُدُسِ مَا يُفَاخِرُ، أَوْ يُنَافِحُ عَنْ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.

`Aishah (radiyallahu `anha) narrates that the Messenger of Allah ﷺ had a minbar placed in the Masjid for Hassan (radiyallahu `anh) to stand to boast (poetically) about the Messenger of Allah ﷺ” – or she said: “to defend the Messenger of Allah ﷺ. And the Messenger of Allah ﷺ said: ‘Indeed Allah has aided Hassan with the holy spirit (Jibril) as he boasts about – or – defends the Messenger of Allah ﷺ.”[8]

عَنْ سَعِيدِ بْنِ المُسَيِّبِ، قَالَ: مَرَّ عُمَرُ فِي المَسْجِدِ وَحَسَّانُ يُنْشِدُ فَقَالَ: كُنْتُ أُنْشِدُ فِيهِ، وَفِيهِ مَنْ هُوَ خَيْرٌ مِنْكَ، ثُمَّ التَفَتَ إِلَى أَبِي هُرَيْرَةَ، فَقَالَ: أَنْشُدُكَ بِاللَّهِ، أَسَمِعْتَ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «أَجِبْ عَنِّي، اللَّهُمَّ أَيِّدْهُ بِرُوحِ القُدُسِ؟» قَالَ: نَعَمْ

Sa`id ibn al-Masayyib (rahimahullah) narrates that `Umar (radiyallahu `anh) came to the Masjid while Hassan was reciting a poem. (`Umar radiyallahu `anh disapproved of that). On that Hassan said, “I used to recite poetry in this very Masjid in the presence of one (i.e. the Prophet ﷺ ) who was better than you.” Then he turned towards Abū Hurayrah (radiyallahu `anh) and said (to him), “I ask you by Allah, did you hear Allah’s Messenger ﷺ saying (to me), “Retort on my behalf. O
Allah! Support him (i.e. Hassan) with the Holy Spirit?” Abu Hurayrah said, “Yes.”[9]

It is important to point out that today many artists have incorporated music and other haram elements into their anashid. Often we listen to radio stations playing anashid with instruments such as drums and pianos playing in the background. This deceives the Muslim public into thinking that as long as the subject of a nashid is Islamic, then it is completely permissible to listen to such a nashid even if it incorporates music. Not only is this contrary to the style of poetry permitted in the ahadith[10], it is also against the consensus of all four schools of thought.[11] This is in fact a manifestation of the exact fear that Imam Shafi`i (rahimahullah) exhibited when he made the statement quoted above.

Especially in nowadays times, nasheeds are a very important alternative to the haraam hollywood / bollywood, mtv, rap / pop culture which is so prevalent amongst muslims more so the youth who are drowning in the satanic western music.

In conclusion, the statement of Shaykh Ibn Taymiyyah (rahimahullah) is referring to a specific portrayal of Islamic poetry that involves haram elements (such as music) and further defocuses people from attending to their Islamic duties and other rewarding acts of worship such as reading the Qur’an. However, if such gatherings of anashid conform to the conditions mentioned above, then they will not be included under this prohibition.

And Allah Ta’ala Knows Best

Bilal Mohammad

Student Darul Iftaa
New Jersey, USA

Checked and Approved by,
Mufti Ebrahim Desai.

[1] Majmū` al-Fatāwā, v. 11 p. 531-532, Published by the Kingdom of Saudi Arabia
[2] Fatāwā Mahmūdiyyah, v. 17 p. 435, Maktabah Mahmūdiyyah
[قال الحصكفي] فِي السِّرَاجِ وَدَلَّتْ الْمَسْأَلَةُ أَنَّ الْمَلَاهِيَ كُلَّهَا حَرَامٌ وَيُدْخَلُ عَلَيْهِمْ بِلَا إذْنِهِمْ لِإِنْكَارِ الْمُنْكَرِ قَالَ ابْنُ مَسْعُودٍ صَوْتُ اللَّهْوِ وَالْغِنَاءِ يُنْبِتُ النِّفَاقَ فِي الْقَلْبِ كَمَا يُنْبِتُ الْمَاءُ النَّبَاتَ. قُلْت: وَفِي الْبَزَّازِيَّةِ اسْتِمَاعُ صَوْتِ الْمَلَاهِي كَضَرْبِ قَصَبٍ وَنَحْوِهِ حَرَامٌ لِقَوْلِهِ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – «اسْتِمَاعُ الْمَلَاهِي مَعْصِيَةٌ وَالْجُلُوسُ عَلَيْهَا فِسْقٌ وَالتَّلَذُّذُ بِهَا كُفْرٌ» أَيْ بِالنِّعْمَةِ فَصَرْفُ الْجَوَارِحِ إلَى غَيْرِ مَا خُلِقَ لِأَجْلِهِ كُفْرٌ بِالنِّعْمَةِ لَا شُكْرٌ فَالْوَاجِبُ كُلُّ الْوَاجِبِ أَنْ يَجْتَنِبَ كَيْ لَا يَسْمَعَ لِمَا رُوِيَ «أَنَّهُ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – أَدْخَلَ أُصْبُعَهُ فِي أُذُنِهِ عِنْدَ سَمَاعِهِ»
[قال ابن عابدين] (قَوْلُهُ وَدَلَّتْ الْمَسْأَلَةُ إلَخْ) لِأَنَّ مُحَمَّدًا أَطْلَقَ اسْمَ اللَّعِبِ وَالْغِنَاءِ فَاللَّعِبُ وَهُوَ اللَّهْوُ حَرَامٌ بِالنَّصِّ قَالَ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – «لَهْوُ الْمُؤْمِنِ بَاطِلٌ إلَّا فِي ثَلَاثٍ: تَأْدِيبُهُ فَرَسَهُ» وَفِي رِوَايَةٍ «مُلَاعَبَتُهُ بِفَرَسِهِ وَرَمْيُهُ عَنْ قَوْسِهِ وَمُلَاعَبَتُهُ مَعَ أَهْلِهِ» كِفَايَةٌ وَكَذَا قَوْلُ الْإِمَامِ اُبْتُلِيت دَلِيلٌ عَلَى أَنَّهُ حَرَامٌ إتْقَانِيٌّ، وَفِيهِ كَلَامٌ لِابْنِ الْكَمَالِ فِيهِ فَرَاجِعْهُ مُتَأَمِّلًا…(قَوْلُهُ كَضَرْبِ قَصَبٍ) الَّذِي رَأَيْته فِي الْبَزَّازِيَّةِ قَضِيبٍ بِالضَّادِ الْمُعْجَمَةِ وَالْمُثَنَّاةِ بَعْدَهَا
(رد المحتار علي الدر المختار، ج ٦، ص ٣٤٨، ايج ايم سعيد كمبني)

[3] Najmul Fatāwā, v. 1 p. 99, Dārul `Ulūm Yāsīn al-Qur’ān
[4] Imdādul Fatāwā, v. 6 p. 197, Maktabah Dārul `Ulūm Karāchī
[5] Kitabul Fatāwā, v. 4 p. 257, Zam Zam Publishers
[6] Fatāwā Mahmūdiyyah, v. 15 p. 280, Darul Iftaa Jāmi`ah Fārūqiyyah
[قال الحصكفي] أَوْ شِعْرٍ إلَّا مَا فِيهِ ذِكْرٌ
[قال ابن عابدين] (قَوْلُهُ أَوْ شِعْرٍ إلَخْ) قَالَ فِي الضِّيَاءِ الْمَعْنَوِيِّ: الْعِشْرُونَ أَيْ مِنْ آفَاتِ اللِّسَانِ الشِّعْرُ سُئِلَ عَنْهُ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – فَقَالَ: «كَلَامٌ حَسَنُهُ حَسَنٌ وَقَبِيحُهُ قَبِيحٌ» وَمَعْنَاهُ أَنَّ الشِّعْرَ كَالنَّثْرِ يُحْمَدُ حِينَ يُحْمَدُ وَيُذَمُّ حِينَ يُذَمُّ. وَلَا بَأْسَ بِاسْتِمَاعِ نَشِيدِ الْأَعْرَابِ، وَهُوَ إنْشَادُ الشِّعْرِ مِنْ غَيْرِ لَحْنٍ. وَيَحْرُمُ هَجْوُ مُسْلِمٍ وَلَوْ بِمَا فِيهِ، قَالَ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – «لَأَنْ يَمْتَلِئَ جَوْفُ أَحَدِكُمْ قَيْحًا خَيْرٌ لَهُ مِنْ أَنْ يَمْتَلِئَ شِعْرًا» فَمَا كَانَ مِنْهُ فِي الْوَعْظِ وَالْحِكَمِ وَذِكْرِ نِعَمِ اللَّهِ تَعَالَى وَصِفَةِ الْمُتَّقِينَ فَهُوَ حَسَنٌ، وَمَا كَانَ مِنْ ذِكْرِ الْأَطْلَالِ وَالْأَزْمَانِ وَالْأُمَمِ فَمُبَاحٌ، وَمَا كَانَ مِنْ هَجْوٍ وَسُخْفٍ فَحَرَامٌ، وَمَا كَانَ مِنْ وَصْفِ الْخُدُودِ وَالْقُدُودِ وَالشُّعُورِ فَمَكْرُوهٌ كَذَا فَصَّلَهُ أَبُو اللَّيْثِ السَّمَرْقَنْدِيُّ، وَمَنْ كَثُرَ إنْشَادُهُ وَإِنْشَاؤُهُ حِينَ تَنْزِلُ بِهِ مُهِمَّاتُهُ وَيَجْعَلُهُ مَكْسَبَةً لَهُ تَنْقُصُ مُرُوءَتُهُ وَتُرَدُّ شَهَادَتُهُ. اهـ.
[7] Fatāwā Mahmūdiyyah, 3 p. 250, Darul Iftaa Jāmi`ah Fārūqiyyah
[8] Jāmi` al-Tirmidhī, 2846, The Chapters on Manners
[9] Bukhārī, 3212, The Book on the Beginning of Creation
[10] Fatāwā Mahmūdiyyah, v. 17 p. 430, Maktabah Mahmūdiyyah
[11] Please note that there are many who use ahādīth that mention the use of a daff at times of nikāh and isolated opinions of some of our predecessors to prove the permissibility of using musical instruments in anāshīd and listening to them. However, this is contrary to ijmā` and a misrepresentation of the actual context of such ahādīth. Please refer to the following article for more details:


“They who do not decree (rule/govern/adjudicate) according to that (Shariah) which Allah has revealed, verily they are kaafiroon.” (Qur’aan)
QUESTION: A man divorced his wife to whom he was married only in terms of the Shariah. The marriage was not registered in terms of kuffaar law. After issuing Talaaq, the woman went to court to claim R20,000 monthly maintenance for herself for two years. She also wants a legal divorce. A Muslim lawyer and a Muslim advocate are assisting her in this claim. What is the Shariah’s law pertaining to this matter, and what is the status of the Muslim attorney and advocate? What is the Shariah’s view regarding the minor children? The woman is also claiming legal costs.
ANSWER: The position according to the Shariah is as follows:

1) A divorced woman is entitled to maintenance only during the Iddat period if she does not abandon the marital home.

2) After expiry of the Iddat, she is not entitled to maintenance. Claiming maintenance for her for two years, and enlisting the kuffaar court for this haraam zulm act is tantamount to kufr. Giving preference to kuffaar law over the Shariah is kufr.

3) The father is responsible for the maintenance of his children. The maintenance is for food, clothing, rent, and all expenses necessary for the Deeni welfare of the children. The father is not responsible for paying for secular education if he is averse to sending his children to secular school, nor is he responsible for any such extra expenses incurred by the mother, but which are not required by the Shariah. Usually, a plethora of unnecessary expenses is imposed on the father. All such expenses ordered by a kaafir court are haraam.

4) Whilst the mother has custody of the minor children, the father always remains the guardian. He has the right of access at all reasonable times and on a daily basis unless there are valid Shar’i grounds for curtailment, e.g. he is a drug addict, an immoral person and the like.

5) The mother may not unilaterally make decisions on behalf of the children.

6) The plaintiff has to explain in detail why she is demanding the exorbitant sum of R20,000. It appears that she is claiming maintenance for herself. But this is not permissible. The woman should incumbently present a detailed list – item by item – for the R20,000 to ensure that she is not using the children to siphon off haraam money for herself, and also to ascertain any wasteful expenditure in which women generally excel. R20,000 per month for two small children does appear ludicrously dishonest.

7) If the advocate and lawyer are Muslims, ask them: What is the Shariah’s law pertaining to maintenance for a divorcee? Making claims in denial of Allah’s Law is kufr.
8) Since the marriage was not in accordance with kuffaar law, the claim for a ‘decree of divorce’ is, to say the least, stercoraceous bunkum. It could also be kufr if the plaintiff is unable to provide reasons tenable in terms of the Shariah for her stupid and avaricious demand.

9) When the boy reaches 8 years and the girl 10 years, custody will then be the right of the father, unless the father is Islamically unqualified.

10) It is haraam for the plaintiff to demand costs of suit. She has instituted the action, hence she is liable for the costs. However, if the children’s father had refused to maintain his children, then she would be justified in seeking the assistance of the court.

(11) The attorney and advocate lose their Imaan if they assist the woman to gain her kufr demands. Aiding kufr is also kufr.

22 Safar 1441 – 21 October 2019



5 Safar 1441 – 4 October 2019

Kindly view the attached 1-page article regarding Zain Bhika and Co.

Music is Haraam. If Allah Ta’ala grants us the opportunity, all the baseless and insipid arguments tendered in favour of music will be thoroughly demolished and adequately refuted Insha Allah. For now, read the Book called Sautush Shaitaan. (Link in the attached article)

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from: Jamiatul Ulama Northern Cape


Zain Bhika, Omar Regan, Ali Official

Booklet – Baitush Shaytaan – The House of Shaytaan (1)




Music in Islaam

Music in Islaam
All Praise is due to Allaah, the Creator of everything, who sent
Hadhrat Muhammad, the last and final Rasul of Allaah (S.A.W). We are fortunate to have in the Ummat, pious predecessors such as the Sahaabah (R.A) – companions of Nabi (S.A.W) who displayed the practicality of Deen.
In this age of trials and tribulations we have ‘spoilers’ of Deen, who profess to be scholars of Islaam, but in reality they are those who are trying their utmost to ruin the solid concept of Islaam.
They work under the banner of research and progressiveness in order to justify their falsehood. And have become experts in projecting falsehood as truth and by professional manipulation of words trying to make Halaal that which is Haraam. One area of their nefarious activity is to justify the permissibility of music in Islaam. Fortunately, Ulama -e- Haqq , Like Hadhrat Sheikul Ahadeeth Mufti Sayed Abdul Jalil are present. Hadhrat Mufti Saheb has adequately proven the impermissibility of music from the Quraan , Ahaadith, Aimma -e- Araba. Further the valid perspective of ‘Sima’ and qawwali has been outlined.
This is concise but guiding treatise on music. For the seeker of Haqq it is sufficient. For the one who has closed his ears from listening to the truth and eyes from reading the truth, no proof, however powerful is of benefit.
Also may the Rabb accept the efforts of all included in the learning, teaching, preaching and propagating and preservation of Deen.
A.H.Elias (Mufti)
Islam being a Universal Deen (religion), is one of enlightenment and unbending truth. Islaam itself, means Submission – complete, total submission to Allaah Ta’ala, the Rabb (Creator) of the heavens and the earth and everything therein.
The last of all prophets is Muhammad (S.A.W), who was a guide and warner to all of mankind. He delivered and inculcated in the hearts, minds and souls of his companions ; and inevitably into every facet of their lives, this Submission to Allaah Ta’ala – the pinnacle of which, was their success in both this world and the hereafter.
Both the Quraan Sharif and the Sunnat clearly provide guidance to the entire humanity in regard to each and every avenue, facet and sphere of life in principle at times and at times in details. Every injunction, advice and exhortation is all embracing : for all times ; for all people , till the Day of Qiyamah.
Hence, concerning music , the teachings of the Shariah provide an adequate guide for a Muslim who sincerely seeks guidance and truth.
Unfortunately, due to the strong and vicious influence of the western world with all its infra – structure of corrupt ideologies and beliefs, the forces of evil have conquered many unstable hearts and souls and thus we find degeneration and evil surfacing in the Muslim Ummah.
One widespread vice and evil, which has been introduced by misleading mavericks, is the permissibility of music. An attempt has been made to prove such permissibility by false interpretations of Quraanic Ayaah and Ahaadith. Such concocted and fabricated interpretations and theories are then used to justify and promote sin.
The prohibition of music and the use of musical instruments are declared Haraam very distinctly and categorically in both the Quraan Sharif and Ahaadith and so my endeavour is to assemble and present these teachings as proof for this clear prohibition.
May Allaah Ta’ala accept this humble effort and make it a means of guidance for the entire Ummah (Aameen)
Sayed Abdul Jalil (Mufti)
Music in Islaam

Allaah Ta’ala says in Surah Luqman (verse 6): “And there are among men those who purchase idle talk in order to mislead others from Allah’s path without knowledge, and who throw ridicule upon it. For such there will be a humiliating punishment.”
Hazrat Hasan Basri (R.A) states that this Ayat was revealed concerning (the prohibition of) music and (the playing of) the flute.
(Ruhul Ma’aani p67/21, Ibn Katheer p442/3, Bayaqi – Sunan -e- Kubra p223/10, Mustadrak – Hakim p211/2).

Ibn Abbas (R.A) expounds the word “Lahwalhadith” as “Hual ginau wa ashbahuhu” – i.e. music and those things which are related to it.
(3) Imam Mujahid (R.A) elucidates in similar words: “It concerns the purchasing of singers, listening to it (music) and to all such ‘baatil’ (futile playthings).”
(Bayhaqi p225/10, Tafseer Ibn Jareer p37/2)

(4) Furthermore, Imam Makhool (R.A) states: “Due to this Ayat, I will not read the Janaza Salaah of that person who buys a singing woman in order for singing and to amuse him and continues (committing this grave sin) till he dies.”
(Tafseer Mazhari p259/7)
“And excite any of them whom you can with your voice.”
(Surah Bani Israeel: verse 64)

(1) Imam Mujahid (R.A) explain that the word “saut ” refers to music and all types of amusements,
( Ruhul Ma’aani from Allama Suyuti (R.A) Al-Ikleel-fi-Istin batit – Tanzeel p144).

(2) Imam Hasan Basri (R.A) says that this word refers to the ‘Duff’.
“Do you marvel at this statement, and laugh and do not weep, while you amuse yourselves [proudly] in vanities Surah An – Najm
(1) Imam Abu Ubaidah (R.A) and Hadhrat Ikrama (R.A) state explains that in the Himyari dialect, the word ” samud ” refers to singing and music.
(2) Ibn Abbas (R.A) explains that the word ” samud ” means singing in the Yamani dialect. The kufaar use to do this to divert themselves from listening to the recitation of the Quraan Sharif.
(Ruhul Ma’aani)
Allaah Ta’ala mentions, in the Quraan Sharif, one of the qualities of his special servants as: “Those who do not participate in false, vain activities and when they come across playful things, they pass by honourably.”
(1) Imam Mujahid (R.A) expounds the word ‘zoor’ as music.
(Durre Mansoor p 81/5).

(2) Imam Abu Bakr Jassas (R.A) writes in is commentary of the Quraan Sharif: “It has been reported from Abu Hanifa (R.A) that ‘zoor’ is music.”
(Ahkamul – Quraan p 427/3)

The above mentioned Ayaah and their commentaries prove the complete prohibition of music. Furthermore, the Ahaadith Mubarakah are also very explicit and clear concerning music.
The Blessed Ahaadith That Declare The Prohibition Of Music.
Nabi (S.A.W) has said: “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.”
(Bukhari – 837 /2)
Rasulullaah (S.A.W) has said: “A people of my Ummah will drink wine, calling it by other than its real name. Merry will be made for them through the playing of musical instruments and by the singing of female singers. Allaah will cleave the earth under them and turn them into apes and swines.”
(Ibn Majah p. 300, Kitab -ul- Fitan, Nayl -ul- Authaar p.98/8, Abu Dawood p.519/2)

In an explanation of the first Hadith, the word “yastahilloona” (i.e. deeming it to be lawful) is used emphasising the fact that it is Haraam (forbidden) in Shariah. The sin committed by such people is that they will consider that which is unlawful as lawful.
The playing of musical instruments is mentioned together with fornication, wine – drinking, etc, which categorises and classifies music with the sins of fornication, wine – drinking, etc. Just as these are forbidden, so too is music.
The Erroneous Interpretations
Those who advocate the permissibility of music, in order to justify their claim state that music on its own is not prohibited; but because music is associated with such other prohibited acts as wine ; fornication ; etc therefore music too is rendered prohibited.
Our Answer :
a) Such an interpretation has resulted and linked due to submission to the dictates of one’s desires, as it completely contradicts the principal and basic teachings of the Quraan Sharif and the Ahaadith Mubarakah.
Such an interpretation would lead naturally to an erroneous deduction in a similar manner and sequence i.e. fornication is permissible when committed on its own and similarly, wine – drinking on its own. (i.e. when these acts are not done together with other sins). Resulting no sin will remain a sin, when committed on its own.
b.) In this Hadith Shareef, these four sins have been mentioned with the “waa ” (and) between them ; the law for both parts connected with the ‘waa’ are the same without conditioning for this law to be applicable that the AMatuf@ and the A Matuf Alai@ must be found together at one time. As mentioned in the Quraan Sharif :
In these verses, four acts have been prohibited in each Ayat where the “conjunction” is found between each act ; yet no person proficient in the knowledge of Quraan and Ahaadith regards any one of these acts to be permissible in the absence of the other.
Rasulullaah (S.A.W) has said : “Verily there will be in the Ummah, Khasf (people will be sunk in the ground), Maskh (disfiguring in the outer form and shape) and Kazf (rains of stones will fall).”
A person asked : “O Rasulullaah (S.A.W) ! When will that be ?”
Rasulullaah (S.A.W) replied : ” That will be when dancing girls, playing musical instruments and the drinking of wine will become common amongst you.”
(Tirmidhi p.44/2)

Allama Mubarak Puri proves its authencity in his commentary on Tirmidhi Shareef (Tuhafatul Ahwazi p.225/3)
A similar narration has also been recorded in
[Tirmidhi p. 45/2 and Ibn Majah p.304 in Babul Khusuf.]

Rasulullaah (S.A.W) has said : “Music grows hypocrisy in the heart just as water causes the crops to grow.”
( Baihaqi P222 /10, Mishkaat P 411/ 2 )

Besides the above narration’s there are several other such authentic narration’s that prove the prohibition of both music and the playing of musical instruments.
Statements And Verdicts of The Pious Predecessors
16786.) It has been narrated from Abdullaah bin Mas’ood (R.A) that music is Haraam (prohibited).
16787.) Ibn Abbas (R.A) states : ” The (playing of, musical instruments, drums and the flute is Haraam.”
(Bayhaqi p. 220/10)

16788.) Once Hadhrat Ayesha (R.A)went to the home of her brother whose children were experiencing some difficulty. There she found a person who had been brought to sing to these children, to keep them happy.
Hadhrat Ayesha (R.A) said :”He is shaitaan. Take him out of here.” (repeating this thrice).
(Bayhaqi p. 224/10)

It is evident from the above that singing was not even allowed to keep these children happy. Added to this, the person who had been brought to sing was called a Shaitaan.
16871. Ibrahim Nakhaie (R.A) states : “We used to go searching from lane to lane to take away and tear the musical instruments away from the children.”
16872. When Hadhrat Umar -ibn- Abdul Aziz (R.A) sent his son to his Ustaad, Suhail, he wrote :
“The first lesson to be taught to him is detestment for musical instruments, which commences from shaitaan and terminates with wrath of Allaah. I have heard from reliable Ulama that to be present in gatherings of music and to listen to it causes hypocrisy to grow in the heart just as water causes grass to grow. By my soul, it is easier for an intelligent person to save himself from the evil of such places than to allow hypocrisy nourishing in the heart.
Proofs of Those Who Deem it Permissible
First Proof :
1.) Hadhrat Ayesha (R.A) has related : “Once Nabi (S.A.W) entered my home, whilst I had two girls reciting the “gina – buath@ (war song). He lay on the bed and then turned his face away. After a while my father [Hadhrat Abu Bakr (R.A) ] entered and scolded me, by saying : “A shaitaan’s flute near the Nabi of Allaah (S.A.W)!
Rasulullaah (S.A.W) turned towards Hadhrat Abu Bakr (R.A) and said : “Leave them.”
When he turned away , I then signalled to both the girls and they left. This was on the day of Eid.
(Bukhari p. 1301 /1)

Answer : Hafiz ibn Hajir (R.A) has expounded in his commentary of this Hadith that the narration following this narration is sufficient proof to refute the claim of a group of sufis who regard this as a proof for the permissibility of listening to music, since the Hadith clearly states in regard to these two girls : that they were not hired nor paid for their singing, thus removing the doubt.
Infact the word “ghina” in Arabic is also referred to reading with a loud voice, but with some melody. The Arabs also call this “nasab”. It is similarly referred to as “hadi”, but the one who practices Nasab and Hadi is not referred to as ‘Mughanni’ (singer).
A Mughani (singer) is one who stirs the emotions and desires of people by singing in low and tuned voices such songs and reciting such poetry which contain indecent words.
(Fathul – Bari p. 442/4)

He also states that the room for permissibility by Shariah, to use the duff at times of happiness does not obviously necessitate the permissibility for the general usage of musical instruments at all times.
Nabi (S.A.W) turning his face away indicates that such acts should be shunned, as also demands his lofty status. We derive, therefrom, that acts of play and amusements should be avoided and shunned.
Even if this Hadith were to denote any allowance, or any sort of permissibility then too it will be allowed only in such circumstances and according to the nature and restrictions as mentioned above. (no instruments, for war, on certain occasions of happiness, no set tune or rythm, no voice modulation, etc.)
(Fathul – Bari p. 443/4)
Points to Be Kept in Mind

The essence what has been explained in the commentary is that to cite this narration as a proof for the permissibility of music is totally and grossly incorrect. The following has to be taken into consideration,
1.)The girls who were singing were immature.
2.) In the Arabic language, the word “jaria” is generally used for a young, immature girl (who has not reached the age of puberty as yet).
3.) These two girls were reciting poetry of war and not that of illicit love or poetry. Which have contents that which are not permissible.
(commentary of Muslim by Nawawi p. 291/1).

4.) Even before the occurrence of this incident, it was well known amongst the Arabs that music is an act of shaitaan, hence not permissible (as denoted from the statement made by Hadhrat Abu Bakr (R.A) ). This fact is also understood from the statement of Hadhrat Ayesha (R.A) about the two girls.
5.) It was part of the practice of the Arabs that they used to refer to their poems and “hadi” as “ghina” when these poems were read with some modulation which was also read in the presence of Nabi (S.A.W) .
(commentary of Muslim by Nawai p.291/1).

The usage of “ghina” differs according to the circumstancial practice. In present times “ghina” refers to poems of illicit love, sung according to the laws of music which cause excitement, restlessness and agitation to the listeners. This is Haraam (forbidden).
Second Proof :
Once Nabi (S.A.W) said to Abdullaah bin Rawahah (R.A) : “Stir up the people.” Abdullaah bin Rawahah (R.A) thus began to make “rajaz”
Answer : Hafiz ibn Hajar (R.A) states in Fathul – Bari (p. 112/2) that “rajaz” means the recitation of those poems permitted by the Shariah. For example, the Arabs used this in times to boost the zeal and vigour of their fighters.
Thus, this proof cannot be used to substantiate the permissibility of the present day music .
The Reconciliation Between the Different Narrations
Thus far you read, two different narrations ; these being :
1.) That which asserts the total prohibition of all musical instruments e.g. the flute, drum, etc.
2.) That which seems to indicate the permissibility of certain instruments and to a certain limit.
The reconciliation is as follows :
1.) Shah Waliyullaah Muhaddith Dehlawi (R.A) states in his famous Kitaab, Hujjatullaah-il- Baligah, that instruments of entertainment are of two types :
a) Musical instruments which are Haraam.
b) Instruments which we are allowed to use on occasions of happiness e.g. Walimas, etc
(Chapter of clothes and Zeenat p. 192/2)
2.) Hafiz ibn Hajar (R.A) , a commentator of Bhukhari Shareef, states that the permissibility of the usage of the “duff” on certain occasions does not necessitate the general permissibility of musical instruments.
(Fathul – Bari p. 443/2)

The permissibility has been restricted to those non- musical
instruments mentioned in the Ahaadith and to those occasions
when they were used by the Sahabah (R.A)
3.) “ghina” is used for songs accompanied by musical instruments, which is forbidden. It is also used for poetry, reading with a good voice, etc which is permitted, as is shown in many
Rasulullaah (S.A.W) has said :
“Whosoever does not recite the Quraan in a good voice is not of us.”
“Beautify the Quraan with your voice.”
(p. 1126/2 Bukhari)

Nabi (S.A.W) praised Abu Musa Ash’ari (R.A)’s beautiful voice :
AYou have been given a flute (good voice) from amongst the ‘Mazam’eers (melodious voices) of the family of Dawood (A.S).”
Verdicts of The Jurists
The Hanafi Ulema
1.) Allamah Sarakhshi (R.A) states : The testimony of a singer, who gathers people and is accompanied by people for the purpose of such entertainment, will not be accepted.
(Mubsood p.139/16).

2.) Allamah ibn Humam (R.A) states in Fathul – Qadeer : The singing of a woman is more detested due to her need to raise her voice for such entertainment, which is Haraam (forbidden).
(p. 581/6, p. 96/7 Al Bahru – Raiq)
The Shafi Ulema
3.) The law of Shafi Ulema is : When singing (ghina) becomes a means of omitting Waajib (compulsory) acts or is associated with some abominable or forbidden act, it is Haraam (forbidden).
(Ihya -ul- Uloom p.281 as referenced in Islam Aur Musiqi).
4.) Allamah Ibn Qayyim (R.A) states : Listening to the music of a strange women and a beardless youth is one of the greatest prohibited acts. Imam Shafi (R.A) states in regards to the owner of a female slave; that if he gathers the people to listen to her then he is a foolish person whose testimony will not be accepted and above this, he is regarded as a ‘Dayyoos’ (cuckold).
(Ighasatul – Mal hoof p. 229/1).
The Maliki Ulema
5.) Imam Qurtubi Maliki (R.A) states : The addiction of the sufis to the listening of music with melodious instruments, like the reed flutes, tambourines, strings(of the musical instrument) and the piano, which has been innovated by them is Haraam. (p. 54/4 Tafseer Qurtubi).
The Hanbali Ulema
6.) Allamah Ibn Hanbali (R.A) states in Talbees -e- Iblees : According to Imam Ahmad bin Hanbal (R.A), the music which has become famous today is forbidden.
Had he known about the new inventions of these times, then only Allaah knows as to what he would have said . (p. 297).
7.) Allamah Ali bin Sulaiman Mardawi (R.A) , a famous Hanbali scholar, states : It is abominable to listen to music and it is Haraam to mourn with instruments. (Al – Insaaf p. 5/12)
It can be clearly understood from the above-mentioned narrations of the four (4) Imams that singing and the use of musical instruments (especially the inventions of today’s times) is Haraam.
The testimony of such a person, involved in the above acts, will be rejected. Infact, certain Imams do not hold a person liable (i.e. to pay back its value ) after one destroys a musical instrument. Imam Ahmad bin Hanbali (R.A), himself used to destroy musical instruments.
” Sima ”
Allamah Saharwardi, who is one of the famous elders of the sufis, states in his Kitaab, Awariful – Ma’arif : After having explained the case and the limits of ‘Sima’ , the following points should be considered :
1.) Widespread Fitnah is caused through Sima.
2.) People do not have true capability of it.
3.) Time is wasted in this way.
4.) The enjoyment in acts of worship diminish, due to one becoming desirous of pacifying his passions and deriving enjoyment by way of listening to musicians who arrange such gatherings. Hence one fails to realise that such gatherings are even not permissible according to the sufis.
Sima is not allowed except for one who is an “aarif makin” (established knower of Allaah ), it is especially not permitted for a beginner.
Hadhrat Haji Imadadullah (R.A) said, in an answer to a question with regards to Sima :
“There is no need for it for a accomplished person and it is harmful to a beginner ”
Gist: The mas’ala of Sima is( a matter upon which the Ulema have differed in regards to its permissibility ), but none have permitted it with musical instruments or in way whereby the limits and boundaries of Shariah are transgressed.
Those Ulema who have permitted it have laid down conditions for its permissibility. Hence to use this as a proof to the permissibility of the use of musical instruments is totally invalid.
Sheikh Ali bin Muhammad Jandar (R.A) , one of the Khalifahs of Hadhrat Nizamudeen Auliya (Quddisa Sirruhu ), states in “Durar – Nizamiya” : Hadhrat Nizamudeen Auliya has classified Sima into four 4 categories:
5.) Lawful,
6.) Unlawful,
7.) Makrooh,
8.) Mubaah, for which certain conditions need to be fulfilled.
a.) The singer must be a man ; neither a beardless youth nor a woman.
b.) The listener should be a pious , Allaah – fearing person ; not a follower of his nafs and desires.
c.) The contents must be permitted by Shariah. It must not be obscene.
d.) Musical instruments must not be used in conjunction thereof.
(As – Sunnatul Jaliyya p.85)
The qawwali that takes place nowadays at the urs and mazaars in the light of the Quraan and Hadith is totally impermissible, in which women are specially called to sing, all types of musical instruments are played and men and women freely intermingling. The singers, organisers and all those who take part in any way are all great sinners.
It has been stated in Fatawa Rahimiyah p. 323/2 that qawwali is totally undoubtedly Haraam (forbidden).
Rasulullaah (S.A.W) has mentioned : ” Close to Qiyamat, Allaah Ta’ala will transform one group of my Ummat into apes and swines.”
The Sahabah (R.A) then asked : ‘ O Rasulullaah ! Will these people be believers in the Kalima, Laa illaha illahu Muhammadur Rasulullaah (S.A.W) ‘
Nabi (S.A.W) replied in the affirmative.
They then asked in regards to the cause of this punishment.
Rasulullaah (S.A.W) replied : ” Due to them being involved in singing, music, etc. (they will be punished in this way.) ”
Nabi (S.A.W) further went onto say : ” Listening to music is a major sin, sitting (at a place where it is being played) is open transgression and attaining enjoyment from it is (tantamount to) kufr (disbelief).”
(Masnad – ibn- Abid – Dinar – Shami p . 306/5)

Ahmed Raza Khan in regards to qawwali (to convince his A Fatawa of Moulana followers)
Question : (Moulana’s one visitor writes) : Immediately after I left you, I went to the Musjid for Maghrib Namaaz. After Namaaz, a friend of mine took me to an “urs” where I saw a lot of people listening to few qawwals who were reciting poems, songs and playing the sarangi (fiddles) and a drum.
Will Rasulullaah (S.A.W) and the Auliyah (Pious predecessors) be happy with such an action or not ?

Is such qawwali permissible or not ?
If it is permissible, then in which way ?
Answer :
Such qawwali is HARAAM. All those present are sinful and their sin is upon the organisers and the qawwals. h3(p. 33/1 Ahkam -e- Shariat)
Second Fatawa of Moulana Ahmed Raza Khan Saheb.

Question : – Is this narration correct that Hadhrat Muhboob Ilahi (R.A) stood up bare – head in his grave, cursing the singers ?
Answer : – This incident is of Hadhrat Khuwaja Qutbuddeen Bakhtiyar Kaki (R.A) when qawwalli was taking place in the Majlis – Sima at his Mazaar Shareef. Nowadays people have invented and added on many forms of entertainment in it like dancing, etc whereas in those days there were no musical instruments. Hadhrat Sayed Ibrahim Ameerji (R.A) (a buzrugh of the silsila of our elders) was once seated outside / away from the Majlise – Sima. A pious person requested him to present himself at the Majlise – Sima, Hadhrat replied : Focus or turn your attention towards the Buzrugh (the grave soul of Khuwaja Quthbuddeen Bakhtiyar Kaki (R.A) ). If he is pleased then I will join you. Thus when he made muraqabah (mediation)
towards the Mazaar, he saw that Hadhrat is perturbed in the grave and he is indicating towards the qawwals saying : “These evil people have caused me to be perturbed .”
Upon his return, Hadhrat Ameerji (R.A) told him before he could say anything : ‘Did you see ?
(Malfoozat p. 90/1) (Abstract of Fatawa Rahimiyah p. 330/2)

It is clearly understood from the above two Fatawas of Moulana Ahmed Raza Khan Saheb:
(1) It is not permissible to sing, listen, organise and present ourselves at gatherings of qawwali.
(2) This point is also clearly understood from Moulana Ahmad Raza Khan Saheb’s Fatawa that the burden of every one=s sins is upon the organisers of such gatherings. Hence whatever monies were spent therein will be to total waste.
(3) Such gatherings become a means of causing harm and restlessness to our Buzrughs (Awliyaa Pious predecessors ) rather than pleasing them.
May Allaah Ta’ala save all Muslims from all such acts that cause his anger and wrath, Aameen.
Final Summary
1.) In the light of the Quraan and Hadith, listening, playing music and playing any type of musical instrument is totally HARAAM (forbidden).
2.) To adopt singing, music as ones profession or a means of ones income and livelihood in any form e.g. selling musical cassettes, records, etc is totally forbidden (Haraam).
3.) The statement or action of an individual cannot be taken to be an argument when it contradicts the Quraan, Hadith, Ijma (consensus of the Ummat) and Qiyas.
4.) Organising, listening to, attending, donating towards gatherings of qawwawli and urs or offering any other form of assistance towards them is totally not permissible.
By Mufti Sayed Abdul Jaleel Saheb Sheikh – ul- Hadith Madressah Talimuddeen

The three stages of Hypocrisy

Muhaddithul ‘Asr; ‘Allamah Muhammad Yusuf Al-Binnory (rahinahullah) writes:

‘In the terminology of Islam, atheism and hypocrisy have the same meaning. The contradiction of speech and action is called hypocrisy and it has three stages:

The belief of the heart is correct but actions claim to be contrary. This is hypocrisy in actions.
There is no belief at all in the words of Allah Ta’ala and Rasulullah (sallallahu ‘alayhi wasallam) but verbal claims of Iman and Islam are made for show. This is called hypocrisy in belief which is pure kufr and for it is warnings of the deepest part of Jahannam.
A person has kufr in his heart but outwardly does not reject Islam. Rather he apparently confesses to Islam and after interpreting and distorting the words of Quran and Hadith, applies it to his false beliefs. This is called atheism and heresy which stems from hypocrisy in interpretation and this is the most severe form of hypocrisy.
In these three stages of hypocrisy, the difference is that in the first stage (hypocrisy in actions), the Iman and belief remains and many branches of actions are present but there is hypocrisy in a specific branch of action. In the second stage (hypocrisy in belief), there is no Iman (‘Aqaaid) and no Islam (actions). There is only a claim which is purely for show i.e. despite having pure disbelief, one claims to be a Muslim. And the third stage is worse than this – together with hypocrisy in belief, it is coupled with distortion of the Quran and Hadith.

Today, the apparent common sin is that there is a claim of Islam by the tongue, but the actions are such that even a kafir feels ashamed. Hypocrisy in actions is something almost everyone is afflicted with, where Iman is claimed by the tongue but the actions are contrary. However, many people are actually suffering from worse; hypocrisy in belief i.e. they are only called Muslims because they have a link with Muslims, otherwise there is no Islam in their hearts, nor respect for the din of Rasulullah (sallallahu ‘alayhi wasallam), nor belief in the sayings of Rasulullah (sallallahu ‘alayhi wasallam). In the present age, heresy has developed into fashion. The gist of it is that Muslims are currently caught up in hypocrisy in actions and hypocrisy in belief. Today the disgrace and misfortune that we are experiencing is, in reality, the punishment of this hypocritical conduct.

(Extracted from Basair wa ‘ibar vol. 1 pg. 190)

Music & Singing

Composed by Mufti Muhammad Ibn Adam, Darul Iftaa, UK

What does Islam say about Music and Singing?

Question # q-12513589
Date Posted: 14/04/2004
Source: Darul Iftaa

In the name of Allah, Most Compassionate, Most Merciful,

The worst-case scenario in the event of being inflicted with a disease is when the one involved refuses to believe that he has been inflicted with that disease. The way this phenomenon is accepted and recognised in diseases and illnesses that affect the physical body, it is also true with regards to spiritual diseases and ailments.

When a person commits a sin (May Allah save us all) believing that a sin is being committed and feels regret and remorse in the heart, then this is far better than committing the sin and believing it to be lawful (halal). In the former situation, only one sin is being committed, and it is very likely that the individual may repent out of the remorse felt in the heart. In the latter case, however, in addition to the sin being committed, there is the greater sin of trying to justify it. Normally, such an individual does not receive the guidance to repent from his sin. (May Allah save us all, Ameen)

Music and Singing

The case with music and unlawful singing is the same. It has been decisively prohibited in Shariah, as the evidences mentioned further along will illustrate. Yet there are individuals who are not ready to believe that it is unlawful (haram).

In the modern era, music has spread to such an extent that nobody is free from it. Individuals are confronted with situations where they are forced to listen to music. It is played nearly in all department stores and supermarkets. If you sit in a taxi, make a phone call or even walk down the street, you will not be saved from this evil. Young Muslims drive around in their cars with the music fully blasted. The increasing popularity of music, which is prevalent in our society, poses a great threat to the Muslims.

Music is a direct ploy of the non-Muslims. One of the main causes for the decline of the Muslims is their involvement in useless entertainment. Today we see that Muslims are involved, and at the forefront perhaps, of many immoralities and evils. The spiritual power which once was the trait of a Muslim is nowhere to be seen. One of the main reasons for this is music and useless entertainment.

Harms and effects of music

We should be aware that nothing has been prohibited by the Almighty Creator except that which is harmful to the Muslims and the society as a whole. There are great harms and ill-effects of music.

Islam totally forbids adultery and also those things that lead to it. Allah Most High says:

“And do not (even) come near to adultery, for it is a shameful deed and an evil, opening the road (to other evils).” (al-Isra, 32)

Islam does not only prohibit adultery and fornication, but also those things that may lead to it. This is the reason why the Qur’an orders Muslim men and women to lower their gazes. It prohibits one from being alone with someone of the opposite sex (khalwa). Informal interaction with the opposite sex has also been made unlawful.

This is also one of the main reasons for the prohibition of music, as it effects one’s emotions, creates arousal, passion and excitement, and also leads to various physiological changes in the person. It is a psychological proven fact that two things are instrumental in arousing the human sexual desire, one being the voice of a female (for males) and the other music.

This is the reason why Allah Most High says:

“O wives of the prophet! You are not like other women, if you are god-fearing. So do not be soft in speech. Lest in whose heart is disease should be moved with desire.” (Surah al-Ahzab, v. 32)

Thus, Islam forbids listening to the female voice with lust and desire. The great Hanafi Jurist, Imam Ibn Abidin (Allah have mercy on him) states:

“It is permissible for women to converse with non-Mahram men at the time of need (and vice versa). However, what is not permissible is that they stretch, soften and raise their voice in a melodious way.” (Radd al-Muhtar, V.1, P. 406)

Similarly, it is also unlawful for women to listen to the voice of non-Mahram men with lust and desire. One of the great western thinkers said: “The voice is one of the quickest ways that make a woman fall in love with a man. This is the reason why many women adore singers.”

The Messenger of Allah (Allah bless him & give him peace) was also wary of this fact when he said to the Companion Bara ibn Malik: “O Bara! Let not the women here your voice.” (Kanz al-Ummal, 7/322) The same has also been reported from the Companion Anjasha (Allah be pleased with him).

Physical Effect of Music

Experiments carried out by doctors and researchers confirm that music is such that it does not only affect the brain, but each and every organ of the body. There is a close relationship between music and bodily movements.

It is also proved that music affects one’s emotions, increases arousal in terms of alertness and excitement and also leads to various psychological changes in the person. In a psychological experiment, it was found that listening to moderate type of music increased one’s normal heart beat, whilst listening to rock music the heart beat increased even further, yet people claim that music has no effect.

In conclusion, music and the instruments used for singing are a cause for arousing the sexual desire of an individual. It could lead a person to adultery and fornication. Therefore, Islam takes the preventive measure rather than suffer the consequences. This is also one of the principles of Islamic Jurisprudence, namely ‘blocking the means’ (sadd al-dhara’i). This is based on the idea of preventing an evil before it actually materializes, and is taken from the heart of the guidance of the Qur’an and Sunnah that, “Preventing harm is given precedence even to achieving possible benefits.”

Becoming Heedless of Allah

One of the harms of music is that it distracts one from his Creator. It serves as a temporary means of pleasure and satisfaction, which makes one forget who he really is and why he was created. This is the reason why musical instruments are known in the Arabic language as ‘malaahi’ meaning instruments that prevent one from the remembrance of Allah Almighty.

Human has been created for a noble purpose. Allah Most High says:

“I have created jinn and humans only that they serve (worship) me.” (Surah al-Dhariyat, 56)

Music and temporary entertainments sink the human in physical pleasures and prevent him/her from true spiritual gains. In conclusion, music has a great role to play in preventing a human from realising the purpose of creation.

Un-Islamic Values

Another harm of music is that it instils the ideologies of the non-Muslims in the heart and mind. The messages of today’s music follow a general theme of love, fornication, drugs and freedom.

We find that the whole world is obsessed with the Kufr idea of unrestrained freedom, i.e. freedom of speech and movement, etc… This idea of freedom, “it’s my life, I’ll do what I want” is a predominant theme of music today. It is used as a means of drilling western ideologies into the hearts and minds, which are totally contrary to Islamic values and teachings.

The Difference between Legal Wisdom and Legal Reason

The above are just some of the harms and evil effects of music. One must remember here that these are the wisdoms for the prohibition of music and not the reason (illah). The Shariah ruling is based upon the reason, and not the wisdom. In other words if the harms for the prohibition of music are taken care of, it will not make music permissible.

An example for this is that the wisdom behind the prohibition of wine and alcohol is that it creates enmity and hatred between people and it hinders one from the remembrance of Allah. The reason, however, is that it is an intoxicating substance. Now, if one was to say that wine will be Halal for me, as I will lock myself up after drinking wine, thus no destruction will be caused. Any sane person will conclude that he is wrong, as wine is Haram whether you cause any destruction and damage to others or not. The reason being is that the cause (illa) for the prohibition of wine is intoxication, regardless of whether the wisdom (hikma) is present or not.

The same is with music. If one is saved from the abovementioned harms, even then music will still remain Haram. It can not be held lawful even if one is saved from its harms. This is a well established principle in the science of Usul al-Fiqh.

Ruling on musical instruments and unlawful singing

In light of the evidences that will be mentioned shortly, the following are unlawful in Shariah:

a) Musical instruments that are exclusively designed for entertainment and dancing, and create charm, pleasure and bliss on their own (even without the singing), such as the drum, violin, guitar, fiddle, flute, lute, mandolin, harmonium, piano, string, etc are all impermissible and unlawful (haram) to use.

There is a consensus of the whole Ummah on this. Since the first century, the Companions (sahaba), their followers (tabi’in), jurists (fuqaha) and the scholars have been generally unanimous on this ruling.

b) Singing that is a cause for a sin is also unlawful with the consensus of all the scholars, such as songs that prevent one from the obligatory (fard & wajib).

c) Any singing that is accompanied by other sins, such as songs that consist of unlawful, immoral, and sexual themes, or it is sang by non-Mahram women, etc will also be unlawful. This ruling is also with the consensus of all the scholars.


There are numerous evidences in the Qur’an and Sunnah which support this view. We will attempt to look at a few:

1) Allah Most High says:

“And there are among men, those that purchase idle tales, to mislead (men) from the path of Allah and throw ridicule. For such there will be a humiliating punishment.” (Surah Luqman, V. 6)

The great Companion Sayyiduna Abd Allah ibn Mas’ud (Allah be pleased with him) states in the explanation of the word “idle tales”:

“By Allah its meaning is music.” (Sunan al-Bayhaqi, 1/223 & authenticated by al-Hakim in his Mustadrak, 2/411)

Imam Ibn Abi Shayba related with his own transmission that he (Ibn Mas’ud) said: “I swear by Him besides Whom there is no God that it refers to singing.” (132/5)

The great Companion and exegete of the Qur’an, Sayyiduna Abd Allah ibn Abbas (Allah be pleased with him) states:

“The meaning of the word is music, singing and the like.” (Sunan al-Bayhaqi, 1/221& Musannaf Ibn abi Shayba, 132/5)

He also stated:

“Music and the purchase of female singers.” (Musannaf Ibn Abi Shayba, 132/5)

Hasan al-Basri (Allah be pleased with him) said:

“This verse was revealed in relation to singing and musical instruments.” (Tafsir ibn Kathir, 3/442)

The same explanation has also been narrated from Mujahid, Ikrima, Ibrahim Nakha’i, Mak’hul and others (may Allah be pleased with them all).

The above verse of the Qur’an, along with the statements regarding its meaning is clear in the prohibition of music. It also serves as a severe warning for those who are involved in the trade of music in any way, shape or form, as Allah warned them of “Humiliating punishment”.

As for those that say, the verse refers to things that prevent one from the remembrance of Allah and not music, they do not contradict the aforementioned explanation. The interpretation of the verse with “things that prevent one from the remembrance of Allah” is a more general interpretation which includes music and song, as one of the foremost things that stop you from the remembrance of Allah is music. This is the reason why the majority of the exegetes of the Qur’an have interpreted the verse with music only, or with all those acts that prevent one from the truth with music being at the forefront.

2) Allah Most High says whilst describing the attributes of the servants of the Most Compassionate (ibad al-Rahman):

“Those who witness no falsehood, and if they pass by futility, they pass by it with honourable avoidance.” (Surah al-Furqan, V. 72)

Imam Abu Bakr al-Jassas relates from Sayyiduna Imam Abu Hanifah (Allah be pleased with him) that the meaning of “falsehood (zur)” is music & song. (Ahkam al-Qur’an, 3/428)

3) Allah Most High said to Shaytan:

“Lead to destruction those whom you can among them with your (seductive) voice.” (Surah al-Isra, V.64)

One of the great exegete, Mujahid (Allah have mercy on him) interpreted the word “voice (sawt)” by music, singing, dancing and idle things. (Ruh al-Ma’ani, 15/111)

Imam Suyuti (Allah have mercy on him) quoted Mujahid as saying: “Voice (in this verse) is singing and flute.” (al-Iklil fi istinbat al-tanzil, 1444)

Another exegete, Dahhak (Allah have mercy on him) also interpreted the word “Sawt” with flutes. (Qurtubi, al-Jami` li Ahkam al-Qur’an, 10/288)

Here also, a general interpretation can be given, as indeed some commentators of the Qur’an have done, but this, as mentioned earlier, does not contradict the meaning given by Mujahid and Dahhak, as it is included in the more broad and general meaning.

Guidance of the Messenger of Allah (Allah bless him & give him peace)

The are many Ahadith of the blessed Messenger of Allah (Allah bless him & give him peace) which prohibit music and the usage of musical instruments to the extent that some scholars have gathered approximately forty Ahadith, of which the chain of transmission of some is authentic (sahih), some sound (hasan) and some weak (da’if). We will only mention a few here:

1) Sayyiduna Abu Malik al-Ash’ari (Allah be pleased with him) reports that he heard the Messenger of Allah (Allah bless him & give him peace) say: “There will appear people in my Ummah, who will hold adultery, silk, alcohol and musical instruments to be lawful.” (Sahih al-Bukhari)

2) Abu Malik al-Ash’ari (Allah be pleased with him) narrates a similar type of Hadith, but a different wording. He reports that the Messenger of Allah (Allah bless him & give him peace) said: “Soon there will be people from my Ummah who will consume alcohol, they will change its name (by regarding it permissible. m), on there heads will be instruments of music and singing. Allah will make the ground swallow them up, and turn them into monkeys and swine.” (Sahih Ibn Hibban & Sunan Ibn Majah, with a sound chain of narration)

In the above two narrations, the word ma’azif is used. The scholars of the Arabic language are unanimous on the fact that it refers to musical instruments. (Ibn Manzur, Lisan al-Arab, V.9, P.189)

The prohibition of musical instruments is clear in these two narrations. The first Hadith (recorded in Sahih al-Bukhari) mentions that certain people from the Ummah of the Messenger of Allah (Allah bless him & give peace) will try to justify the permissibility of using musical instruments, along with adultery, silk and alcohol, despite these things being unlawful (haram) in Shariah.

Moreover, by mentioning music with the likes of adultery and alcohol just shows how severe the sin is. The one who attempts to permit music is similar to the one who permits alcohol or adultery.

The second Hadith describes the fate of such people in that the ground will be ordered to swallow them and they will be turned into monkeys and swine (May Allah save us all). The warning is specific to those that will hold music, alcohol, silk and adultery to be permissible. It is something that should be of concern for those who try and justify any of these things.

Also, to say that music will only be unlawful if it is in combination with alcohol, adultery and silk is incorrect. If this was the case, then why is it that the exception is only for music from the four things? The same could also be said for adultery, alcohol and silk. One may then even justify that alcohol and adultery is also permissible unless if they are consumed in combination with the other things!

Thus, the above two narrations of the beloved of Allah (Allah bless him & give him peace) are clear proof on the impermissibility of music and songs.

3) Imran ibn Husain (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give him peace) said: “This Ummah will experience the swallowing up of some people by the earth, metamorphosis of some into animals, and being rained upon with stones”. A man from amongst the Muslims asked: “O Messenger of Allah! When will this be?” He said: “When female singers and musical instruments appear and alcohol will (commonly) be consumed.” (Recorded by Imam Tirmidhi, Imam Ibn Majah in their respective Sunan collections, and the wording here is of Sunan Tirmidhi)

4) Sayyiduna Ali ibn Talib (Allah be pleased with him) reports that the blessed Messenger of Allah (Allah bless him & give him peace) said: “When my Ummah begin doing fifteen things, they will be inflicted with tribulations, and (from those 15 things He said): “When female singers and musical instruments become common.” (Sunan Tirmidhi)

5) Na’fi reports that once Abd Allah ibn Umar (Allah be pleased with them both) heard the sound of a Sheppard’s flute. He put his fingers in his ears, turned his mule away from the road and said: “O Nafi’! Can you hear? I (Nafi’) replied with the affirmative. He carried on walking (with his fingers in his ears) until I said: “the sound has ceased” He removed his fingers from his ears, came back on to the road and said: “I saw the Messenger of Allah (Allah bless him & give him peace) doing the same when he heard the flute of the Sheppard.” (Recorded by Imam Ahmad in his Musnad and Abu Dawud & Ibn Majah in their Sunans)

6) Sayyiduna Abd Allah ibn Umar (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give him peace) said: “Verily Allah has forbidden alcohol, gambling, drum and guitar, and every intoxicant is haram.” (Musnad Ahmad & Sunan Abu Dawud)

7) Abu Umama (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give peace) said: “Allah Mighty and Majestic sent me as a guidance and mercy to believers and commanded me to do away with musical instruments, flutes, strings, crucifixes, and the affairs of the pre-Islamic period of ignorance.”(Musnad Ahmad & Abu Dawud Tayalisi)

8) Sayyiduna Abd Allah ibn Mas’ud (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give him peace) said: “Song makes hypocrisy grow in the heart as water does herbage.” (Sunan al-Bayhaqi)

9) Sayyiduna Anas (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give peace) said: “On the day of Resurrection, Allah will pour molten lead into the ears of whoever sits listening to a songstress.” (Recorded by Ibn Asakir & Ibn al-Misri)

10) Sayyiduna Abu Huraira (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give him peace) said: “Bell is the flute of Shaytan.” (Sahih Muslim & Sunan Abu Dawud)

There are many more narrations of the Messenger of Allah (Allah bless him & give peace) in prohibition of musical instruments and unlawful singing. I have merely mentioned a few here as an example.

The great Imam of the Shafi’i school, Imam Ibn Hajr al-Haytami gathered all these Ahadith which approximately total to forty in his excellent work ‘Kaff al-Ra’a an Muharramat al-Lahw wa al-Sama’, and then said: “All of this is explicit and compelling textual evidence that musical instruments of all types are unlawful.” (2/270)

Statements of the Jurists (fuqaha)

The great Hanafi jurist, Imam al-Kasani states:

“If a singer gathers people around him only to entertain them with his voice, then he will not be considered an upright person (a’dil), even though if he does not consume alcohol, as he will be considered the leader of sinners. If however, he only sings to himself in order to eradicate loneliness, then there is nothing wrong in doing so.

As far as the one who uses musical instruments is concerned, if the instruments themselves are not unlawful, such as the bamboo and tambourine, then there is nothing wrong with that and he will still be considered upright. However, if the instrument is unlawful, such as the lute and the like, then he will not be considered an upright person (to be a witness in the court. m), as these instruments can never be considered lawful.” (Bada’I al-Sana’i, 6/269)

It is stated in Khulasat al-Fatawa:

“Listening to the sound of musical instruments is unlawful (haram), as the Messenger of Allah (Allah bless him & give him peace) said: “Listening to songs is a sin.” (4/345)

Imam Ibn al-Humam, the great Hanafi Mujtahid makes a decisive statement in his famous Fath al-Qadir:

“Unlawful (haram) singing is when the theme of the song consists of unlawful things, such as the description of a particular living person’s beauty and features, the virtues of wine that provoke wine-drinking, the details and particulars of family affairs or those songs that mock and ridicule others.

However, songs that are free from such unlawful things and they consist of descriptions of the natural things, such as flowers and streams, etc… will be permissible. Yes, if they are accompanied by musical instruments, then it will be unlawful even if the song is full of advice and wisdom, not because of what the songs consist of, rather due to the musical instruments that are played with it. And it is stated in the al-Mugni of Ibn Qudamah (Hanbali Madhhab) that musical instruments are of two types:

1) Unlawful, Such as those that are specially designed for entertainment and singing, like the flute and mandolin, etc;

2) Lawful, like the playing of the tambourine (daff) at weddings and other happy occasions.” (See: Ibn Humam, Fath al-Qadir, 6/36)

The same has more or less been mentioned in the other Hanafi works also, such as al-Ikhtiyar, al-Bahr al-Ra’iq, al-Fatawa al-Hindiyya and others.

Imam an-Nawawi, the great Hadith and Shafi’i scholar states:

“It is unlawful to use or listen to musical instruments, such as, those which the drinkers are known for, like the mandolin, lute, cymbals, and flute. It is permissible to play the tambourine (daff) at weddings, circumcisions and other times, even if it has bells on its sides. Beating the Kuba, a long drum with a narrow middle, is also unlawful.” (Mugni al-Muhtaj, 4/429, & Reliance of the traveller, 775)

There are many other statements of the Fuqaha and scholars such al-Qurtubi, and in each of the four Madhhabs, but due to the length of the article, I will suffice with the above.

As for those who hold music to be lawful usually present the Hadith of Sahih al-Bukhari in which two girls were singing in the presence of the Messenger of Allah (Allah bless him & give him peace) and Sayyida A’isha (Allah be pleased with her).

However, the permissibility of music can not be justified with this Hadith. The Hadith expert, Hafidh Ibn Hajr al-Asqalani has refuted this claim in length in his Fath al-Bari, 2/345).

Firstly, these young girls were singing without any unlawful musical instruments and secondly, the content of the song was regarding war, thus perfectly lawful. Also, they were not professional singers as the words of the Hadith clearly indicate.

Some try to justify music with the Hadith in which the permissibility of playing the tambourine (daff) is mentioned.

However, as stated in the works of the Fuqaha, to play the tambourine is permissible at weddings, as it is not designed for sole entertainment and pleasure, rather for announcement, etc…


In the light of the above evidences from the Qur’an, sayings of our beloved Messenger of Allah (Allah bless him & give peace) and texts of the various Fuqaha, the following is the decisive ruling with regards to music:

Musical instruments that are solely designed for entertainment are unlawful, with or without singing. However, to play the tambourine (daf) at weddings (and other occasions according to some fuqaha) will be permissible.

As far as the songs are concerned, if they consist of anything that is unlawful or they prevent one from the obligatory duties, then they will be unlawful. However, if they are free from the abovementioned things (and they are not accompanied by instruments), then it will be permissible to sing them.

And Allah knows best