Islamic Songs (English/Tagalog)

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Permalink Reply by Alibasar Abdullah on June 14, 2011 at 3:45pm

Haram ang pakikinig ng music khit pang islamic pa yan bastat music haram parin. . .

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Permalink Reply by kazim_ibrahim on June 17, 2011 at 9:18am

Salam Brother, haram po ba? Kasi yung mga video na napapanood ko like for example ay mga story ng mga balik islam ay may islamic songs na background sa video. Di ko alam na haram din pala mga kanta.

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Permalink Reply by Abdul Karim Bugarin on June 23, 2011 at 2:03pm

Salam. Ah may ilang Islamic songs akong alam bro. Nasheed ang tawag sa mga yun. Search mo si Zain Bikha, marami syang nagawa na Islamic songs.

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Permalink Reply by Pionit Garansang on June 25, 2011 at 5:04pm

Assalamo alaykom.

Declaring something haraam in Islam is a very serious thing in Islam and should be done only when one is sure that it is mentioned in Al-Qur’an or in Authentic Ahadith as in the case of drinking wine, eating flesh of pig, gambling, etc. If it is not mentioned, then before one can declare it as haraam there should be a consensus among Islamic scholars that it is haraam as in the example of sniffing drug.

As to music, there is no consensus among Muslim scholars whether music is totally haraam or permissible. One should remember that Prophet PBUH was welcome by a song called “Tala Albadro Alaina” or “The Moon Rises on Us” and followed by merriments which surely included some form of dancing. In Saudi Arabia also, music is allowed among the Bedoiuns in the form of a violin-like musical instrument called the “rababa”. In addition, their TV is graced by the songs and musical instruments of Saudi bands lead by the famous Saudi singer Mohammed Abdu.

But let us define music first so we can see each of the other’s points. One of the dictionary definitions of music is “organized sound" (Edgard Varèse, Goldman 1961, 133)”. Another definition “The art of arranging sounds in time so as to produce a continuous, unified, and evocative composition, as through melody, harmony, rhythm, and timbre.” (http://www.thefreedictionary.com/music).

In other words, music is just sound or series of sounds organized in such a way that it produces rhythm, melody and timbre. And sound is a natural creation of Allah produced by birds, rivers flowing or any natural object. So if you arrange these sounds, like a bird singing or producing music, then it is just a natural phenomena like every natural phenomena in nature which are created for us by Allah SWT to make our lives on this dunya interesting and not boring. It is similar to how created color to make our environment beautiful and reflect on them so that we feel or hear His Omnipotence and that He is the Only One worthy of our worship.

Consequently, music per se, which is defined as series of organized sounds, is not haraam but rather part and parcel of the creation of Allah SWT. And as long as we are using it according to what is outlined in the Al-Qur’an and the Sunnah, I don’t think it is haraam per se. I will reproduce some articles below on this subject so that the reader’s horizon is enhanced. For those who want to hear good Islamic nasheeds, try the following:

1) Zain Bhika -http://youtu.be/xIEoWSB63hI
2) Dai Nada - http://youtu.be/SRWsfUHpqRg
3) Sami Yusuf - http://youtu.be/U49O-Y_BDyw
4) Maher Zain - http://youtu.be/KfXIF2Mm2Kc
5) Native Deen - http://youtu.be/O2tvEMbCj-U

MUSIC IN ISLAM - By Imam Noor Salie

Music has a big effect on Muslim youth and even on adults today. The most popular form of music among modern youth is rave music and light Classical and even Jazz among adults. Rave is a form of techno-music, which is accompanied by rapid beats and fast body movements.

How should we as Muslims respond to the question of music? According to a well respected modern Contemporary Islamic Scholar, Sheikh Yusuf al-Qardawi:  "Islam permits music as long as it not be in any way obscene or harmful to Islamic morals."  Sheikh Qaradawi claims that all of the traditions from the Prophet (Ahaadith) reported against music, are all-weak and have been shown by Islamic researchers to be unsound.

He suggested five criteria on which music should be evaluated.

1) There is nothing wrong in listening to music, but one must be very careful in selecting the kinds of music that one listens to. The subject matter of songs should not be against the teachings of Islam. For example, if the lyrics of the song promoting immoral sexual behaviour, then singing or listening to it is Haraam

2) If the singing were accompanied by suggestive sexual movements it would be Haraam.

3) Islam fights against excess and extravagance in anything, even in worship; how, then, can it tolerate excessive involvement with entertainment, one should not get addicted to songs in such a way that you keep on listening to them day and night.

4) If singing is done in conjunction with Haraam activities—for example, at a party or disco where people are indulging themselves in alcohol or consuming drugs then it is Haraam.

5) Each individual is the best judge of him/herself. If a certain type of singing arouses one's passions, leads him or her towards sin, excites the animal instincts, and dulls spirituality, he or she must avoid it, thus closing the door to temptations.

Singing and music have always been an integral part of people's life expression, and taking this away from them means either to impoverish them culturally or to breed hypocrisy by forcing them to deny their musical inclinations publicly whilst at the same time satisfying them secretly with the material borrowed from other cultures.  In other words, to deny a people their musical expression is equivalent to denying them their own identity.

Just as Islam has its own architecture and its own brand of expressive arts, Islam has its own musical expression.  The important element in this is, as with many other Islamic activities, its purpose.  Music in Islam ought to be uplifting and encourage the reflection of truth and the service of the Creator, and may not be corrupting and inciting base instincts.  This applies to the contents of songs as much as to the musical accompaniment.  As much as a chandelier from a dancing hall does not befit a Mosque as decoration, the hammering of modern pop music does little to enhance a song with a religious theme.

There is sufficient evidence that whilst the Prophet Muhammad (pbuh) denounced corrupting music (Bukhari) or an excessive dedication to music or poetry (Bukhari/Muslim), music as such was NOT prohibited.  While digging the ditch around Madinah in preparation for battle, the Prophet (pbuh) and his companions were singing songs (Bukhari/Muslim).

The challenge facing Muslims therefore is to produce music, which conforms to the above five criteria. In conclusion, banning or prohibiting Muslim youth from listening to music is an unrealistic goal.

=== ARTICLE ON PERMISSIBILITY OF MUSIC IN ISLAM ====
ARTICLE ON PERMISSIBILITY OF MUSIC. Published by © Claremont Main Road Mosque
42 Main Road, PO Box 44572, Claremont 7735, Telephone: 021 683 8384 , Fax: 021 683 8388,
E-mail: cmrm@iafrica.com, www.cmrm.co.za

In the Name of Allah, the Most Compassionate, the Dispenser of Grace

Allah, the Sublime, declares in the Glorious Quran in Sūrah al-Arāf (The Heights), chapter 7, verses 32 and 33: Say (to them O Muhammad [pbuh]): Who has forbidden the beautiful (gifts) which God has brought forth for his servants, and the good things from among the means of sustenance. Say: They are lawful in the life of this world for believers especially on the Day of Resurrection. Thus do we clearly spell out our messages for those people of knowledge. Say: What my Lord has indeed prohibited are! Shameful deeds, whether open or secret, sinning and unjustified envy and the ascribing of divinity to others beside Allah since he has given no such authority. And attributing unto God that about which you do not know.

BACKGROUND.

The world renowned Muslim musician, Sami Yusuf, recently (17-25 October) toured South Africa, and thousands of people attended his live performances in Cape Town, Durban and Johannesburg. For once, both our local Muslim community radio stations, Voice of the Cape and Radio 786, were united in celebrating the music of Sami Yusuf. Unlike local Muslim nasheed artists, such as Zain Bhikha of Johannesburg, who is cautious about using musical instruments, Sami Yusuf plays no less than five classical instruments from the Muslim world during his shows, mainly, as a means of reintroducing them to his audience. Not surprisingly, Sami Yusuf’s South African tour has reignited and rekindled the longstanding local debate on the  permissibility of music in Islam. The purpose of the Friday Khutbah is to guide Muslims with regard to current events. It is with this context in mind that I would like to share with you my views on the contentious topic of the permissibility of music in Islam. I do so in the magnanimous spirit of the great Imām Idrīs al-Shāfi ī (d.744), the founder of one of the leading schools of law in Cape Town, who taught us to hold onto our own interpretive positions and legal opinions with great humility and to be open to the perspectives of others: “My opinion is correct with the possibility of its being in error. An opinion different from mine is in error with the likelihood of its being correct.”

LACK OF CONSENSUS.

It is important to acknowledge that there exists no consensus (ijmā) among scholars on the question of the permissibility of music in Islam. It is regrettable, however, that often those who hold one or other position on the question do not acknowledge this fact, and proceed to present their views without any reference to the alternative positions. Stating one’s view on the non-permissibility of music in Islam as if it is the only legal position on the matter is intellectually dishonest and disingenuous.

ETHICS OF DISAGREEMENT.

It is imperative for Muslim leaders to cultivate an ethic of disagreement (technically known as adab alikhtilāf) on issues such as music on which there exist two or more scholarly opinions. This implies that all sides in the debate need to be provided a fair opportunity to present their positions without fear or prejudice. Moreover, all protagonists need to make their audience aware of the lack of consensus of the issue and to restrain themselves against engaging in extreme polemics.

ALL THINGS PERMISSIBLE.

One of the well-known principles of Islamic jurisprudence (uṣūl al-fi qh) is that the essence of all things is permissibility (al-aṣlu fil ashya al-ibahatu). This essentially means that those who advocate that music is Permissible do not require any evidence to support their position. The onus rests on those who declare music to be prohibited (Haraam) to provide clear and unequivocal evidence from the primary sources of Islamic guidance to substantiate their position.

MUSIC IS HARAAM?

In my humble view, the evidence (Adilah) of those scholars who hold music to be prohibited are not unequivocal, but rather insubstantial and unconvincing. The most primary source of Islamic guidance, the Glorious Qurān, is silent on the subject of music. Yet, those who argue against music cite two verses of the Glorious Quran to substantiate their arguments. They read an indirect reference to music in verse 6 of sūrah Luqmān (chapter 31) and verse 64 of sūrah al-Isrā (chapter 17). 31:6 reads, “there is the sort of person who pays for distracting tales, intending, without any knowledge, to lead others from Allah’s way, and to hold it up  to ridicule.” In this verse, the Qurānic words: lahw al- Hadith, literally means “idle talk,” and which I translate as “distracting tales,” are interpreted by some scholars to mean music. 17:64 reads, “entice whichever you can with your voice.” Here, the Quranic word, “ṣawt” literally meaning “voice” and is interpreted by some commentators as singing and music, and it is associated with the work of Satan. Such interpretations are not supported by the literal meaning of the texts, and are tortured. Moreover, in the view of most commentators, the first verse refers to those who mock the Qurān with word play.

The second verse occurs in a passage where Satan is refusing to submit to Prophet Adam (pbuh) – “Shall I submit to whom you have created out of dust”(17:61) – and refers to the voice of Satan. The “voice” here signifies all kinds of desire and temptation and has no reference to music whatsoever. More importantly, those who argue against music -cite a few prophetic traditions (Ahadīth) in which the Prophet Muhammad (pbuh) ostensibly warned about the dangers of music and musical instruments. I will quote two Ahadith that are mentioned by the detractors of music. The first one states that: “Music causes hypocrisy to grow in the hearts, just like water causes the crops to grow. ”(Mishkat al-Masabih)  Read carefully, the ḥadīth refers to one who is already a hypocrite, and thus can safely be assumed to be listening to music that is in confl ict with Islamic values. It does not appear to be referring to one who has a sound heart, who would by nature not be inclined to listen to unacceptable music. The second Hadith often quoted reads as follows: “Verily Allah, the Most High, sent me as a mercy and as a guide unto the worlds. And Allah, the Most High, commanded me to destroy musical instruments. ”(Musnad Ahmad)

Now we know for certain that the Prophet (pbuh) countenanced the playing of the tambourine (diff ) and so this hadīth cannot be taken as barring musical instruments altogether. Some scholars such as the Andalusian Muslim scholar, Abū Muhammad Ibn Ḥazm (d.1064) have declared the above prophetic traditions to be unsound and weak. Contemporary Muslim scholars such as Sheikh Yusuf Al-Qaradawi, Head of the Faculty of Shariah at the Islamic University in Qatar, agree with the views of Ibn Ḥazm (see his book: Al-Ḥalal wal Haraam fi l Islām).

PERMISSIBILITY OF MUSIC.

More significantly, there exists strong evidence that suggests that music is permissible and wholesome. I would like to share two such prophetic traditions. Both of these prophetic traditions come from the two most authentic compendiums of ḥadīth literature, Ṣaḥiḥ al-Bukhāri and Ṣaḥiḥ Muslim, and both of them are attributed to the wife of the Prophet (saw) Sayyidatina Āisha (ra).

In the fi rst hadīth, Āisha (ra) reports that it was the days of Īd al-Adha and she was at home. The Prophet Muhammad (pbuh) was resting with his head covered by some clothes. Two young girls from the Ansar of Madina were beating the tambourine and singing a traditional Ansari song. Even though it is never explicitly mentioned in the ḥadīth, it is plausible that the Prophet himself might have been quietly enjoying the lively music. At this time her father, the illustrious companion of the Prophet, Abubakr (ra), entered the house and on hearing the music immediately reprimanded her by saying: Musical instruments of the devil in the house of the Messenger of Allah? When the Prophet (pbuh) heard this he uncovered his face and said to Abu Bakr: “Leave them, O Abu Bakr. Indeed every community has celebratory days, and this is our day of our Īd.” The Prophet Muhammad (pbuh) basically told Abu Bakr that Īd was a joyous occasion and that singing was a means of enjoyment.

The second Hadith is also narrated by Sayyidatina Āisha (may Allah be pleased with her). A similar and more detailed report is also attributed to the famous ḥadīth narrator, Abu Hurayra (may Allah be pleased with him). Abu Hurayra recalls that it was the days of Īd al-Aḍḥā and some Abyssinian Muslims (currently Ethiopia) decided to celebrate this joyous occasion in the African way by performing a cultural dance with spears to the rhythm of their leather beating drums. Abu Hurayra (ra) furthermore informs us that all of this was taking place in Al-Masjid Al-Nabawi, the Prophet’s Mosque in Madina, the second most sacred sanctuary in Islam after Al-Masjid Al-Haram in Makkah. According to the report of Āisha (ra) she  says: “that either I requested to watch the African spear dancing or the Prophet Muhammad (pbuh) himself asked me if I would like to watch. And I said yes.” The Prophet Muhammad (pbuh) then took Āisha into the crowd and placed her on his back so that she had a better view, and she fondly remembered that her cheek touched his cheek while they keenly watched the African spear dance and drumming.

Shortly thereafter the illustrious companion of the Prophet, Umar ibn Al-Khattab (ra), entered the Prophet’s Mosque and on seeing the dancing and drumming was so incensed that he immediately picked up some stones and began throwing the dancers with it to get them to stop. As soon as the Prophet Muhammad (saw) became aware of Umar’s protests he reprimanded him by saying to him: “Leave them alone, Ya Umar”

In another report, most probably in deference to Umar’s intrusion, the Prophet felt compelled to encourage the African dancers by saying: “Carry on with your drumming and dancing, O Bani Arfi da! So that the Jews and Christians know that there is latitude in our religion” (Bani Arfi da was the endearing  nickname with which the Abyssinians were known among the Arabs.)

Āisha concludes her narration by informing us that the Prophet allowed her to continue watching the Abysinnian dancing in the Mosque until she had enough. The great classical scholar of Islam, Abū Ḥāmid Al-Ghazālī (d.1111), in his magnum opus, Iḥyā Ulūm al-Dīn, employed these prophetic traditions as evidences in substantiating his view that music was both a permissible and a wholesome activity. Many great philosophers of Islam, including al-Kindi, al- Farabi and Ibn Sina, did not interpret the prophetic traditions nor the Qurān as banning music, and thus wrote profusely on the theory of music and encouraged its performance. Al-Kindi, for example, argued that music can change our ethical qualities and turn anger into calm, grief into joy, depression into a state of relaxation, rage into friendliness, avarice into generosity and cowardice into bravery.

WHOLESOMENESS OF ISLAM.

It is vital to remember that Islam is a positive and life affirming way of life. As such we have a moral responsibility to produce wholesome and healthy recreation for especially our youth. It is no secret that many if not most of our young people, and indeed not so young, are listening to music. We also know that many of the lyrics and messages promoted by contemporary music are not wholesome and morally sound.  Unfortunately there are hardly any wholesome alternatives on the music market these days. There is no doubt in my mind that the delinquency seen in much of contemporary music culture (and these days in the East as well as the West) embodies hardship for the Muslim youth who are inundated with it wherever they go. In my view it is a social obligation (farḍ kifāyah) to produce wholesome alternatives for our youth. Cultural artists such as Sami Yusuf are filling this need and as such they need to be commended.

Let me refer to two concrete examples of the positive impact that Sami Yusuf’s South African tour have already had on our youth. I found the following two interesting reflections on the blogs of these two young Muslims who attended the Sami Yusuf shows. The first comes from a young man who attended the Durban concert and the second is from a young woman in Cape Town. The young man described his experience as follows:

“… some people will say that this is Haraam, and concerts are imitating the West and we are all going to turn into swines and monkeys but I felt more spiritual tonight than I have felt since coming out of Itikaf. It really was magical. As soon as Sami walked off the stage I hugged my dad. It was that powerful.  The young lady was courageous to compare her experience of attending a rock concert to that of Sami Yusuf’s concert. She wrote the following on her blog: “I’m still sitting in awe of Friday night’s concert. Sami Yusuf had me close to tears with his humble and emotional performance. He’s entire show was superb, although many may have felt uncomfortable with the rock concert ambience, given the lighting and accompanying musicians. That said I’d like to give my opinion in favour thereof. I have, regretfully, been to an actual rock concert before and can honestly say that there is a big difference. Beside the clear absence of alcohol and sexual intermingling, at Sami Yusuf’s performance the conscious awareness of the Almighty was tangibly apparent. On Friday night, with the beat of his tombak (goblet drum), I had the name of Allah reverberating in my heart and his rendition of Free reflected my feelings to some people’s reactions of me wearing Hijaab. Throughout the performance, I did not once forget that I am a Muslimah, with La ilaha illa Allah Muhammadu Rasulu Allah, as my theme...While in retrospect, at the rock concert I previously went to, my God consciousness was sadly, Completely non-existent.

CAPE MUSICAL TALENT.

Whilst listening to the great talents of Sami Yusuf I could not help thinking about our many local talented musicians who are being marginalized by our ambivalent attitudes towards music. Cape Town and in particular the Muslim community has been blessed with a great musical tradition. It is a part of our long history and our deep culture. Given the necessary support and encouragement I have no doubt our local musicians would not only equal the great talents of Sami Yusuf but exceed him. In conclusion, not only should cultural artists such as Sami Yusuf be commended for their witnessing to Islam among our youth but our very own local musician, Yusuf, son of al-Marhum Boeta Cassiem and Aunty Fatima Ganief, needs our encouragement and support. Yusuf has established a modest company called Desert Rose Music and together with the expertise of his wife they have already produced a popular musical CD for healing and relaxation titled, The Prayer. So perhaps the next time you go out to buy a music CD for yourself or your children consider whether the music you or your children are going to listen to will heighten or lessen your God consciousness.

I make Duah: that Allah helps us to foster a sense of respect for differing positions on music and other issues; that Allah, the Most Compassionate, blesses and inspires those talented musicians and cultural activists in our community to continue to produce healthy alternatives for our youth; that Allah, the Most Compassionate, protects our youth from all kinds of vice and moral debauchery.

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Permalink Reply by kazim_ibrahim on June 29, 2011 at 9:56am

Salamat Bro very informative binigay nyo na info. How about the link for mp3 files? thanks in advance....

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Permalink Reply by ibrahim on June 30, 2011 at 11:06am

wa alaykum salam wa rahmatullahi wa barakatuh

alhamdulillah here is a lecture by Dr abu ameenah bilal philips giving us  more information based on the Qur'an and sunnah regarding music and halal entertainment as well inshaAllah

may Allah guide us all, ameen

 

 

and here is from our great scholars view on music

 

 

and for halal entertainment

 

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Permalink Reply by Pionit Garansang on June 30, 2011 at 6:37pm

Assalaamo alaykom.

 

Here are also more videos on the ruling of music in Islam. In listening to these videos, remember these points. First, there is no CLEAR-CUT mention of music per se as PROHIBITED in the Quran or the Sunnah. The default ruling in the Sharia is permissibility unless EXPRESSLY mentioned as haraam in the two mentioned sources of jurisprudence or there is a 100% consensus on it through the other sources of Islamic jurisprudence like ijtihad, ijmaa and the like. Second, remember that there is no 100% consensus on this subject although more scholars are on the opinion that music is haraam. Third, no Muslim should disregard the remaining opinion as most of them are great Islamic scholars like Ghazaali and others. What they imply is that music is like a glass where if you put wine in it, it becomes bad but if you use it for drinking water then it is good. The glass is not the good or bad per se but it is the material one puts inside it. Here are the videos:

 

1)Shaykh ul Islam Dr Tahir ul Qadri

 

2) Sheikh Shady Al-Suleiman

 

 

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Permalink Reply by Pionit Garansang on July 1, 2011 at 2:42pm

Assalamo alaykom brother. As I mentioned above, I am again reproducing below here the links to the videos of current popular nasheeds and the artists who performed them. You can download them and convert them to MP3 using any popular free video converter like Any Video Converter. One of my personal favorites is the first one, Zain Bhikha and Dawud Wharnsby (a revert from Canada), they're not using any musical instruments, just voice. The second is Dai Nada, a nasheed group from Indonesia, who produces musical instruments by their voices alone like the first one. The last three would be a good start for Muslim teens who are addicted to western music to unhook oneself from the decadent western rock and rap songs of Kiss, Led Zeppelin, Scorpion, Bon Jovi, Eminem, etc and be hooked to Allah, the Prophet Mohammad peace be upon him, and other beautiful Islamic. It is unfortunate that many Muslims wrongly understand music as "western decadent and immoral music" like rock, rap, etc with lots of un-Islamic lyrics that incite to sex, violence and immorality. One of the songs of Maher Zains entitled "Insha Allah" has been cited as the reason why some musically inclined non-Muslims reverted to Islam. Here are they again:

 

1) Zain Bhika -http://youtu.be/xIEoWSB63hI
2) Dai Nada - http://youtu.be/SRWsfUHpqRg
3) Sami Yusuf - http://youtu.be/U49O-Y_BDyw
4) Maher Zain - http://youtu.be/KfXIF2Mm2Kc
5) Native Deen - http://youtu.be/O2tvEMbCj-U

kazim_ibrahim said:

Salamat Bro very informative binigay nyo na info. How about the link for mp3 files? thanks in advance....

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Permalink Reply by ibrahim on July 3, 2011 at 9:55pm

wa alaykum salam wa rahmatullah bro pionit,

 

alhamdulillah thanks for the additional videos about music an it is very clear among the lecturers who based their rulings on the Qur'an and sunnah and the opinions of the scholars that Islam does not prohibit music outright, but Islam prohibits is the harmful aspects of music. a clear hadith which the Prophet , sas, prohibits musical instruments except the duff which is only used in waleemahs or wedding parties. those musical instruments captivate the heart and make him act on something which leads to dancing showing the awrah(body shapes or curves seen in tight garment is also awrah) and immorality. and makes a person forget Allah.

another harmful aspect of music is the words when they are talking of shirk( such as "sinasamba kita," ang mamatay dahil sayo, "Jesus the king of kings", etc, fantasies, far from reality, or promoting zinnah or adultery, which is very common in western songs, or leads to violence and drugs, etc which are all haram in Islam, makes music also haram.

 

even the voice of a woman is an awrah, so exposing a singing woman can be haram.

 

according to sheikh shady, that the opinions of scholars many centuries ago allowing music, they dont mean the music of today. music that is based on truth, islamic values and teachings even hadith, that leads a person to remeber Allah and His commnads then these are allowed, which are known as nasheeds, using voice without musical instruments.

 

voice imitating the effect of some musical instruments is not considered as musical instruments. they are called effects only, which are not included in what is prohibited in the hadith regarding musical instruments, as mentioned by sheikh bilal philips.

 

so we agreed on these issues, but my request is from which hadith from sahih Albukhari and Sahih Muslim can we find them? the copy is here:

 

More significantly, there exists strong evidence that suggests that music is permissible and wholesome. I would like to share two such prophetic traditions. Both of these prophetic traditions come from the two most authentic compendiums of ḥadīth literature, Ṣaḥiḥ al-Bukhāri and Ṣaḥiḥ Muslim, and both of them are attributed to the wife of the Prophet (saw) Sayyidatina Āisha (ra).

In the fi rst hadīth, Āisha (ra) reports that it was the days of Īd al-Adha and she was at home. The Prophet Muhammad (pbuh) was resting with his head covered by some clothes. Two young girls from the Ansar of Madina were beating the tambourine and singing a traditional Ansari song. Even though it is never explicitly mentioned in the ḥadīth, it is plausible that the Prophet himself might have been quietly enjoying the lively music. At this time her father, the illustrious companion of the Prophet, Abubakr (ra), entered the house and on hearing the music immediately reprimanded her by saying: Musical instruments of the devil in the house of the Messenger of Allah? When the Prophet (pbuh) heard this he uncovered his face and said to Abu Bakr: “Leave them, O Abu Bakr. Indeed every community has celebratory days, and this is our day of our Īd.” The Prophet Muhammad (pbuh) basically told Abu Bakr that Īd was a joyous occasion and that singing was a means of

 

and my secnd question is are you a suffi bro?

 

may Allah guide us all ,ameen

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Permalink Reply by Atom Weight on July 4, 2011 at 4:49am

Assalamualeikum Brothers Kazim, AK, Pionit, Ibrahim, and Alibasar.

I'm intently listening to all your posts. This topic started by Bro Kazim is very important to me and to all parents as we can be guided on how to deal with music personally and especially on the upbringing and continuous education of our children and grand children.

Salamat po.

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Permalink Reply by Pionit Garansang on July 4, 2011 at 9:32pm

wa alaykum salam wa rahmatullah bro pionit,

PIONIT: Assalamo alaykom, brother Ibrahim. You will find my responses with my name prefix before it.

    alhamdulillah thanks for the additional videos about music an it is very clear among the lecturers who based their rulings on the Qur'an and sunnah and the opinions of the scholars that Islam does not prohibit music outright, but Islam prohibits is the harmful aspects of music. a clear hadith which the Prophet , sas, prohibits musical instruments except the duff which is only used in waleemahs or wedding parties. those musical instruments captivate the heart and make him act on something which leads to dancing showing the awrah(body shapes or curves seen in tight garment is also awrah) and immorality. and makes a person forget Allah.

PIONIT: I provided the additional videos to showcase the fact that there is no 100% prohibition of music among Islamic scholars although I must admit that majority are against it. But as I said, you cannot just ignore the minority because they did their ijtihad also and that is their conclusion. And some of these minority are Imam Abū Ḥāmid Al-Ghazālī (d.1111), al-Kindi, al- Farabi, etc.

    another harmful aspect of music is the words when they are talking of shirk( such as "sinasamba kita," ang mamatay dahil sayo, "Jesus the king of kings", etc, fantasies, far from reality, or promoting zinnah or adultery, which is very common in western songs, or leads to violence and drugs, etc which are all haram in Islam, makes music also haram.

PIONIT: Unless we have an agreement on what is music, we will always have a disagreement. I suggest you read well my introduction to what music is. But I will summarize it here. Music, as I explained above, is just a sequence of sound. If you check any dictionary, the meaning is just sequence of organized sound with rhythm, timbre and melody. So music is a vast category which includes any series or sequence of sound with rhythm, timbre, etc. There are many kinds of music. Music has many types and categories and is a very bast group. However, if music is confined and defined as ONLY western music like pop, rock, rap and the like with all the bad words as you mentioned, then of course it is clearly haraam and there is no disagreement on it. But the thing is, you cannot define "MUSIC" as ONLY, repeat ONLY, western music, which includes among other things locally produced music which all the lyrics that you mentioned. I suggest you see listen to Zain Bhika nasheed "Allah Knows" (see link above) to see what I mean. Or perhaps, hear Abdullah Rolle praising Allah sobhanaho wa ta Allah in this video http://www.youtube.com/watch?v=bDzYU3fL1X8&feature=related.

even the voice of a woman is an awrah, so exposing a singing woman can be haram.

PIONIT: Agree, absolutely. Did I say that women can sing or expose herself in public?

    according to sheikh shady, that the opinions of scholars many centuries ago allowing music, they dont mean the music of today. music that is based on truth, islamic values and teachings even hadith, that leads a person to remeber Allah and His commnads then these are allowed, which are known as nasheeds, using voice without musical instruments.

PIONIT: Agree, absolutely. The problem with most people is that even nasheed artists like Abdullah Rolle, Zain Bhika or Nur & Dai Nada are labelled as haraams. These nasheed artists are using voice only to produce sounds.

    voice imitating the effect of some musical instruments is not considered as musical instruments. they are called effects only, which are not included in what is prohibited in the hadith regarding musical instruments, as mentioned by sheikh bilal philips.

PIONIT: Agree, although some consider the vocal chords in our throat as the oldest musical instrument. The problem is that when people thinks of "musical instruments" as guitar, piano, violin, etc then it becomes something else. But instrument just means tool. So musical instrument is just a tool to produce a series of sound with rhythm and timbre.

    so we agreed on these issues, but my request is from which hadith from sahih Albukhari and Sahih Muslim can we find them? the copy is here:

    More significantly, there exists strong evidence that suggests that music is permissible and wholesome. I would like to share two such prophetic traditions. Both of these prophetic traditions come from the two most authentic compendiums of ḥadīth literature, Ṣaḥiḥ al-Bukhāri and Ṣaḥiḥ Muslim, and both of them are attributed to the wife of the Prophet (saw) Sayyidatina Āisha (ra).

    In the fi rst hadīth, Āisha (ra) reports that it was the days of Īd al-Adha and she was at home. The Prophet Muhammad (pbuh) was resting with his head covered by some clothes. Two young girls from the Ansar of Madina were beating the tambourine and singing a traditional Ansari song. Even though it is never explicitly mentioned in the ḥadīth, it is plausible that the Prophet himself might have been quietly enjoying the lively music. At this time her father, the illustrious companion of the Prophet, Abubakr (ra), entered the house and on hearing the music immediately reprimanded her by saying: Musical instruments of the devil in the house of the Messenger of Allah? When the Prophet (pbuh) heard this he uncovered his face and said to Abu Bakr: “Leave them, O Abu Bakr. Indeed every community has celebratory days, and this is our day of our Īd.” The Prophet Muhammad (pbuh) basically told Abu Bakr that Īd was a joyous occasion and that singing was a means of

PIONIT: Here is my answer to your first question. The hadith on two Ansar girls entering the house of the Prophet peace be upon him during eid is found on:

Sahih Bukhari, Book 15, Volume 2, Book 15, Number 70:

Narrated Aisha: "Allah's Apostle (p.b.u.h) came to my house while two girls were singing beside me the songs of Buath (a story about the war between the two tribes of the Ansar, the Khazraj and the Aus, before Islam). The Prophet (p.b.u.h) lay down and turned his face to the other side. Then Abu Bakr came and spoke to me harshly saying, "Musical instruments of Satan near the Prophet (p.b.u.h) ?" Allah's Apostle (p.b.u.h) turned his face towards him and said, "Leave them." When Abu Bakr became inattentive, I signalled to those girls to go out and they left. It was the day of 'Id, and the Black people were playing with shields and spears; so either I requested the Prophet (p.b.u.h) or he asked me whether I would like to see the display. I replied in the affirmative. Then the Prophet (p.b.u.h) made me stand behind him and my cheek was touching his cheek and he was saying, "Carry on! O Bani Arfida," till I got tired. The Prophet (p.b.u.h) asked me, "Are you satisfied (Is that sufficient for you)?" I replied in the affirmative and he told me to leave.".

B) SAHIH MUSLIM:

Muslim, Book 4, Hadith 1942

"'A'isha reported: The Messenger of Allah (way peace be upon him) came (in my apartment) while there were two girls with me singing the song of the Battle of Bu'ath. He lay down on the bed and turned away his face. Then came Abu Bakr and he scolded me and said: Oh! this musical instrument of the devil in the house of the Messenger of Allah (may peace be upon him)! The Messenger of Allah (may peace be upon him) turned towards him and said: Leave them alone. And when he (the Holy Prophet) became unattentive, I hinted them and they went out, and it was the day of 'Id and negroes were playing with shields and speare. (I do not remember) whether I asked the Messenger of Allah (may peace be upon him) or whether he said to me if I desired to see (that sport). I said: Yes. I stood behind him with his face parallel to my face, and he said: O Banu Arfada, be busy (in your sports) till I was satiated. He said (to me): Is that enough? I said: Yes. Upon this he asked me to go."

I suggest you visit online the following two sites and see for yourself:

A) SAHIH BUKHARI:

http://quranexplorer.com/Hadith/English/Index.html
http://www.usc.edu/schools/college/crcc/engagement/resources/texts/...

B) SAHIH MUSLIM:

http://quranexplorer.com/Hadith/English/Index.html
http://www.usc.edu/schools/college/crcc/engagement/resources/texts/...

    and my secnd question is are you a suffi bro? may Allah guide us all ,ameen

PIONIT: Here is my answer to your second question. What about you? Are you a wahabi, deobandi, or what? As to your question, no, I don't place ANY, repeat ANY, label on myself EXCEPT one: M-U-S-L-I-M. I follow strictly the DOs and DON'Ts as found in the Noble Qur'an and the Authentic Ahadith. The Prophet peace be upon him never labeled himself as sufi, wahabi, deobandi, etc, did he? I urge all Muslim brothers to stop labeling others as such and such for there is no such and such. We are just M-U-S-L-I-M as enjoined to us in the Noble Qur'an [Sura 3:64]

Lastly, let me make myself very clear on music. Music per se defined as sequence of organized sound is not haraam. Western music or any other type of music based on western  music which has lyrics which incite to sex, violence or any other things prohibited in the Shariah is haraam. Islamic music properly known as nasheeds praising Allah sobhanaho wa ta Allah, His Prophet peace be upon him and encouraging us to be strong in our faith and makes us better Muslims are not haraam for me. I listen to Zain Bhika, Dai Nada, Abdullah Rolle, Ahmed Bukhatir and the like. This does not mean that I don't listen to the recitations of Sheikh Abdulbasit Abdussamad, Sheikh Menshawi, or Sheikh Tablawi. I listen to all of these and my aim is to increase my iman and make me a calm and moderate, rather than extremist, Muslim submitting to Allah sobhanaho wa ta Allah...

Indeed, may Allah guide us all to the Straight Path of Islam...Ameen.

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Permalink Reply by kazim_ibrahim on July 6, 2011 at 10:48am

Assalamu Alaykum.....

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