I decided to find out for myself. Over 80 of my friends follow him on Instagram, so I thought he would be a good place to start. Why was I brought up to believe differently? There is no unequivocal answer on whether Muslims are allowed to listen to music or not. The fashionable consensus is that music can be placed into three broad categories. Legitimate, controversial and illegitimate.
Almost all other types of non-religious music are controversial; and illegitimate music is considered to be the one that takes people away from their faith, like songs about smashing shots in the club and smoking weed. After listening to music for around four months, I came clean to my grandma. The lack of music I had as a child, perhaps, saved my parent's hundreds of pounds on CDs, going to events and buying celebrity merchandise.
I wished I had searched for myself and learned whether music was allowed or not at a younger age. This is the view of Maalik and is the more famous of the two views narrated from Ahmad. And he said: …Ibn al-Mundhir mentioned that the scholars were agreed that it is not permissible to pay people to sing and wail… the consensus of all the scholars whose views we have learned about is that wailing and singing are not allowed.
This is our view. And he said: musical instruments are the wine of the soul, and what it does to the soul is worse than what intoxicating drinks do. Ibn Abi Shaybah may Allaah have mercy on him reported that a man broke a mandolin belonging to another man, and the latter took his case to Shurayh.
But Shurayh did not award him any compensation — i. Al-Baghawi may Allaah have mercy on him stated in a fatwa that it is haraam to sell all kinds of musical instruments such as mandolins, flutes, etc. Then he said: If the images are erased and the musical instruments are altered, then it is permissible to sell their parts, whether they are silver, iron, wood or whatever.
The exception to the above is the daff — without any rings i. This is indicated by saheeh reports. Shaykh al-Islam may Allaah have mercy on him said: But the Prophet peace and blessings of Allaah be upon him made allowances for certain types of musical instruments at weddings and the like, and he made allowances for women to play the daff at weddings and on other joyful occasions.
But the men at his time did not play the daff or clap with their hands. Because singing and playing the daff are things that women do, the Salaf used to call any man who did that a mukhannath effeminate man , and they used to call male singers effeminate — and how many of them there are nowadays!
It is well known that the Salaf said this. The commands and prohibitions have to do with listening, not merely hearing, just as in the case of seeing, the rules have to do with intentionally looking and not what happens by accident. So it is clear that this is for women only.
Some of them make an exception for drums at times of war, and consequentially some modern scholars have said that military music is allowed.
But there is no basis for this at all, for a number of reasons, the first of which is that this is making an exception with no clear evidence, apart from mere opinion and thinking that it is good, and this is wrong. The second reason is that what the Muslims should do at times of war is to turn their hearts towards their Lord. Allaah says interpretation of the meaning :. But using music is the opposite of this idea of taqwa and it would distract them from remembering their Lord.
Thirdly, using music is one of the customs of the kuffaar, and it is not permitted to imitate them, especially with regard to something that Allaah has forbidden to us in general, such as music.
Some of them used the hadeeth about the Abyssinians playing in the mosque of the Prophet peace and blessings of Allaah be upon him as evidence that singing is allowed! Al-Nawawi may Allaah have mercy on him said: This indicates that it is permissible to play with weapons and the like in the mosque, and he applied that to other activities connected with jihaad. Sharh Muslim. But as al-Haafiz ibn Hajar may Allaah have mercy on him said: whoever speaks about something which is not his profession will come up with weird ideas such as these.
Some of them use as evidence the hadeeth about the singing of the two young girls, which we have discussed above, but we will quote what Ibn al-Qayyim may Allaah have mercy on him said, because it is valuable:. I am amazed that you quote as evidence for allowing listening to sophisticated songs the report which we mentioned about how two young girls who were below the age of puberty sang to a young woman on the day of Eid some verses of Arab poetry about bravery in war and other noble characteristics.
How can you compare this to that? What is strange is that this hadeeth is one of the strongest proofs against them. The greatest speaker of the truth [Abu Bakr al-Siddeeq] called them musical instruments of the Shaytaan, and the Messenger of Allaah peace and blessings of Allaah be upon him approved of that appellation, but he made an exception in the case of these two young girls who had not yet reached the age of responsibility and the words of whose songs could not corrupt anyone who listened to them.
Can this be used as evidence to allow what you do and what you know of listening to music which includes bad things which are not hidden?! Subhaan Allaah! How people can be led astray! Talbees Iblees, Al-Haafiz ibn Hajar may Allaah have mercy on him said: A group of the Sufis used this hadeeth — the hadeeth about the two young girls — as evidence that singing is allowed and it is allowed to listen to it, whether it is accompanied by instruments or not.
So we should limit it to what was narrated in the text as regards the occasion and the manner, so as to reduce the risk of going against the principle, i.
Were it not for the isnaad, whoever wanted to could say whatever he wanted to. Some of them said that the ahaadeeth which forbid music are full of faults. No hadeeth was free of being criticized by some of the scholars. Ibn Baaz may Allaah have mercy on him said: The ahaadeeth which were narrated concerning music being haraam are not full of faults as has been claimed. But because they are so many, with different isnaads, they constitute definitive proof that singing and musical instruments are haraam.
All the imaams agreed on the soundness of the ahaadeeth which forbid singing and musical instruments, apart from Abu Haamid al-Ghazzaali, but al-Ghazzaali did not have knowledge of hadeeth; and Ibn Hazam, but al-Albaani may Allaah have mercy on him explained where Ibn Hazam went wrong, and Ibn Hazam himself said that if any of these ahaadeeth were saheeh, he would follow that.
But now they have proof that these reports are saheeh because there are so many books by the scholars which state that these ahaadeeth are saheeh, but they turn their backs on that.
They are far more extreme than Ibn Hazam and they are nothing like him, for they are not qualified and cannot be referred to. Some of them said that the scholars forbade singing because it is mentioned alongside gatherings in which alcohol is drunk and where people stay up late at night for evil purposes. Al-Shawkaani may Allaah have mercy on him said: The response to this is that mentioning these things in conjunction does not only mean that what is haraam is what is joined together in this manner.
Otherwise this would mean that zinaa, as mentioned in the ahaadeeth, is not haraam unless it is accompanied by alcohol and the use of musical instruments.
By the same token, an aayah such as the following interpretation of the meaning :. If it is said that the prohibition of such things one at a time is proven from other reports, the response to that is that the prohibition of musical instruments is also known from other evidence, as mentioned above. Then he mentioned other imaams who said the same thing. Then he mentioned other views concerning the matter.
Tafseer al-Qurtubi. Although their tafseer is still subject to further examination, it is still more readily acceptable than the tafseer of those who came after them, because they are the most knowledgeable among this ummah of what Allaah meant in his Book.
It was revealed among them and they were the first people to be addressed by it. They heard the tafseer from the Messenger peace and blessings of Allaah be upon him in word and in deed. And they were Arabs who understood the true meanings of Arabic words, so Muslims should avoid resorting to any other interpretation as much as possible.
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