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What does lanaa mean?
"Lanaa" can refer to different things depending on the context. In some cultures, it is a name for girls, meaning "peaceful" or "calm." In other contexts, it could be a term in specific languages or dialects. If you have a particular context in mind, please provide more details for a more accurate answer.
Is it true that if you die in the month of Ramadan you go straight to Heaven?
There is no such thing. The only condition for going to heaven is testifying (saying by tongue and heart) that "laa ilaaha illallahu Muhammadan 'abduhu WA Rasooluhu" or at least "Laa ilaaha illallah" which means that "There is no god but Allah and Muhammad (peace and blessing be upon him) is his servant and messenger" for a person before death.It doesn't metter where or when one dies, this is the only condition for going to Jannah (heaven). Otherwise there are unbelievers who died in month of Ramadan, are they in the heaven then?This is what I know. W-Allahu A'lam (God knows the truth).Subhaanaka laa 'ilma lanaa illaa maa 'allamtanaa. Innaka antal-'aleem-ul-Hakeem.Sincerelyansw2. The unbelievers would have it that when you die you are dead.The important thing is to leave the Universe in a slightly better condition than that in which you found it.Those with less lofty aims may substitute 'Earth' in that sentence.
How are sunni and shiite mosques similar?
the mosques both of shiite and sunni had many similarities and in fact are the same .Masjid (mosque) etiquette and rulesAlmighty Allah (swt) says in the Holy Qur'an: إِنَّمَا يَعْمُرُ مَسَاجِدَ اللَّهِ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ وَلَمْ يَخْشَ إِلَّا اللَّهَ ۖ فَعَسَىٰ أُولَٰئِكَ أَنْ يَكُونُوا مِنَ الْمُهْتَدِينَ"Only those shall maintain Allah's mosques, who believe in Allah and Last Day, and establish prayer and give zakat, and fear no one except Allah. They, hopefully, will be among the guided." (9:18)Only Muslims can enter the mosque. Mu'minin are requested to ensure that all cleaning, repairs and maintenance inside the mosque be done by Muslims only. When inviting non-Muslims to the Centre for marriage and funeral ceremonies or during any other occasion, care should be taken to accommodate them outside the mosque such as in the Imambargha, adjacent rooms and foyers.Why should we visit mosques often?Imam Ja'far b. Muhammad as-Sadiq (as) has advised:عَلَيْكُمْ بِإِتْـيَانِ الْمَسَاجِدِ فَإِنَّهَا بُيُوتَ اللٌّهِ فِي الأَرْضِ."You are advised to visit mosques (often) for these are God's houses on the earth."Benefits of saying congregation prayers in mosquesImam Ja'far b. Muhammad as-Sadiq (as) said that the Noble Prophet (S) has said:وَمَنْ مَشى إِلـى مَسْجِدٍ يَطْلُبُ فِيهِ الْجَمَاعَةَ كَانَ لَهُ بِكُلِّ خُطْوَةٍ سَبْعُونَ أَلْفَ حَسَنَةٍ، وَيَرْفَعُ لَهُ مِنَ الدَّرَجَاتِ مِثْلُ ذٌلِكَ، فَإِنْ مَاتَ وَهُوَ عَلى ذٌلِكَ وَكَلَ اللٌّهُ بِهِ سَبْعِينَ أَلْفِ مَلَكٍ يَعُوْدُونَهُ فِي قَبْرِهِ، وَيُبَشِّرُوْنَهُ وَيُؤَنِّسُونَهُ، فِي وَحْدَتِهِ، وَيَسْـتَغْفِرُونَ لَهُ حَتّى يُبْعَثَ."He who walks to the mosque seeking the congregational (prayers), for every step he takes he receives seventy thousand good deeds, and his rank is raised accordingly. This status continues even after his death, for Allah appoints seventy thousand angels who would pray for him in his grave, give him good tidings, accompany him in his loneliness and plead for forgiveness for him till he his raised (from the grave)."Preparing to leave for the mosque1. When leaving your home, work or business, go toward the mosque with eagerness and enthusiasm for you would be meeting fellow believers who have come to worship Allah.2. Demonstrate your eagerness by wearing perfumed, good and neat clothes.3. Ensure that your body and clothes are all pure and clean (tahir/pak). Imam Ja'far b. Muhammad as-Sadiq (as) says: "One who goes to the mosque with (physical & spiritual) purity, Allah purifies this person from sins and includes him/her from the pilgrims of the mosque."4. Do not carry any unclean & impure items (najasat) in your pockets to the mosque.5. If you have eaten garlic, onions, etc… do not go to the mosque, until the odor from your mouth has vanished.6. It is forbidden for the one who is in the state of janabat and haydh to enter the mosque. Only after having performed the required ghusl (major ablution) can such a person enter the mosque. Sisters who are in the state istihadha can enter the mosque for prayers or otherwise. (For detailed rules on these please refer to books on Islamic Laws)Entering the Center and then heading towards the mosque1. At the first entrance of the Center, you would find the following verses from the Holy Qur'an. Read these with understanding and enter the precincts under Divine safety:بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ. أُدْخُلُوهَا بِسَلاَمٍ آمِنِينَ، فَاللٌّهُ خَيْرٌ حَافِظًا وَهُوَ أَرْحَمُ الرٌّاحِمِينَ"Bismilaahir Rahmaanir Raheem. Udkhuloohaa bi-salaamin aaminin; fallaahu khayrun haafizaa, wa-huwa arhamur raahimeen.""In the Name of Allah, the Most Gracious, the Most Merciful. Enter it with peace and safety; for Allah is the best of protectors and the most merciful of the merciful ones." (Holy Qur'an 15:46 & 12:64)2. Use the right foot to enter the Center, reciting the following Du'a:أَللٌّهُمَّ افْتَحْ لَنَا بَابَ رَحْمَتِكَ وَ اجْعَلْنَا مِنْ عُمَّارِ مَسَاجِدِكَ، جَلَّ ثَنَاءُ وَجْهِكَ."Allaahumma'ftah lanaa baaba rahmatika waj`alnaa min 'ammari masaajidika, jalla thanaa'u wajhik.""O Allah, open for us the doors of Your mercy and make us amongst those who frequent Your mosques. Exalted is the praise of Your countenance."Have a quick look at the poster containing Rules and Etiquette of Mosque hanging near the entrance of the mosque and inside the mosque.3. Please switch off or mute your cell/mobile phone. Experience has shown that phone rings irritate other worshippers and can sometime take away the concentration of worshippers including that of the imam.Entering and being inside the Mosque1. At the door of the mosque, recite this Du'a taught by Imam Hasan b. 'Ali al-Mujtaba (as):إلٌـهِـي ضَيْفُكَ بِـبَابِكَ، يَا مُحْسِنُ قَدْ أَتَاكَ الْمُـسِيـئُ فَتَجَاوَزْ عَنْ قَبِيـحِ مَا عِنْدِي بِجَـمِيلِ مَا عِنْدَكَ، يَـا كَـرِيـمَ."Ilaahi dhayfuka bibaabik, yaa Muhsinu qad ataakal-musee', fatajaawaz `an qabihi maa `indee bijameeli maa `indak, yaa kareem.""My God, Your guest is at Your door. O the All-Beneficent, the sinner has come to You; so overlook what is ugly with me with that which is beautiful with You. O the All-Generous."2. Enter the mosque with humility and submissiveness for it is the house of Allah (swt) frequented by angels and believers.3. It is forbidden to bring any inherently impure (najisul-`ayn) things into a mosque. Therefore, clothes containing blood, urine, semen, flesh of a dog or swine, etc. cannot be worn or carried when entering a mosque.5. Greet the believers and angels with the best of greetings and a smiling face. Please note that if the believers are engaged in the Salat, it is not advisable to greet them.6. Recite two rak'at prayer as a gesture of greeting and respect to the mosque.(S). While in the mosque keep your focus on none other than Allah (swt) , as He says in the Qur'an:وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا"Surely the mosques are for Allah (alone); so do not pray to anyone with Allah." (72:18)8. Keep the mosque clean, tidy and fragranced.9. Imam Ja'far b. Muhammad as-Sadiq (as) has recommended that we say many prayers and recite many supplications in mosques:فَأَكْثِرُوا فِيهَا مِنَ الصَّلاَةِ وَالدُّعَاءِ.10. Sending Salawat on Prophet Muhammad (S) and his family (as) is the most effective supplication that the Muslims are blessed with.11. Spend as much time in the mosque as possible as the Noble Prophet (S) said to Abu Dharr: "As long as you are seated in the mosque, for every breath you take Allah will give you a rank in the paradise and the angels are praying for you."12. It is recommended to say various prayers at different places or sites within the mosque. Therefore, for e.g., say Maghrib Salat at one place, nafilah of Maghrib at another place, and 'Isha prayers at yet another place. Imam Ja'far b. Muhammad as-Sadiq (as) has stated: "Say your prayers in the mosques at different sites, for every site would witness for the person saying prayers on the Day of Resurrection."13. Ensure not to contaminate any part of the mosque, for it is forbidden (haram) to do so and goes against the sanctity of the mosque.14. If any part of the mosque is contaminated it is obligatory for all those present and those who have the knowledge of it to immediately purify it (make it tahir/pak).15. When bringing young children who cannot discern right from the wrong, into the mosque, ensure that they are under your continuous care - both for the respect of the mosque and for those present in it.16. When inside the mosque, you are a guest of Allah (swt) . Additionally, you are in the presence of angels and believers. Beautify the environment with continuous remembrance of Allah (swt) and pleading for His forgiveness (Istighfar).17. Avoid worldly talks, discussion and recitations (e.g. non-religious poetry) while you are inside the mosque.18. Carrying out business transactions in the mosque is abhorrent (makruh).19. Playing board or computer games, hide and seek, or any sport in the mosque is abhorrent (makruh).20. Raising one's voice for reciting or talking in the mosque is detestable. Of course reciting adhan, du'a, etc. for congregation is exempt from this rule.21. When you take an item for use, (e.g. Holy Qur'an, book of Du'a, prostrating tablet (turbah/mohr) take care of it and return it to its original place (e.g. book case).22. Do not remove or take away anything belonging to the mosque. If you need to borrow an item temporarily then ensure that you have sought permission from the trustee or a keeper of the Center.When exiting the mosque, step out with the left foot and recite the following supplication:بِسْمِ اللٌّهِ. أَللٌّهُمَّ صَلِّ عَلـى مُحَمَّدٍ وَّ آلِ مُحَمَّدٍ فَاغْفِرْ ذُنُوبِي وَافْتَحْ أَبْوٌابَ فَضْلِكَ."Bismillah. Allaahumma Salli 'Ala Muhammadin wa Aali Muhammad. Fagh-fir dhunoobe waf-tah abwaaba fadhlik.""(I exit) In the Name of Allah. O' Allah! send Your prayers upon Muhammad and the progeny of Muhammad and forgive my sins and open the doors of Your grace (to me).""All praise belongs solely to Allah, the Lord of the Universe."
Are Deobandi a deviant sect in Islam?
Absolutely Not , Proper Name for Deobandis are Ahle Sunnat Wal Jammat Deoband . Means people who Follow Proper Teachings of Prophet Muhammad (Sallahau Alayhi Waslam) ,Deviant Sect Barelvism Opposes Deoband Mainly Because of Jealousy As major of People Not Only In India & Pakistan But in Whole World Follow Ahle Sunnat Wal Jammat Deoband. Ahmed Raza Khan Who Opposed The Deoband Fatwa Of Jihad Against Britishers .Which was Given By Shah Wali Ullah Dehelvi (Rahamaitullah Allahi). Was now exposed . so he misinterpreted books written by SUNNI DEOBANDI Scholars . I insist everyone to read book written by AHmed Raza Khan (self proclaimed scholar). Against Deobandis , You will be shock how a man claiming himself to be divine or a Islamic scholar following prophet Has Used Abusive Derogatory & Insulting Languages in his books .. Majority of Muslims who Follow BARELVISM are not From Educated family & has no or Very Less Knowledge about Islam.AbsolutelyDeobandi founders had committed insult of Islam.To think according to principle, to possess true faith and believe and accept the true Commands of Islam is known as "Aqeeda". It is also understood as one's intention, concept and path that one follows. It must also be understood that the basis of one's action is one's Imaan and that the basis of one's Imaan is one's Aqeeda. If one's Aqeeda is corrupt, then one's Imaan is improper and if one's Imaan is not proper, then his Amaal (actions) are useless. In other words, Aqeeda is the soul, Imaan is the body and Amal is the garb.To have good and strong Imaan, one must have the proper Aqeeda. It is for this reason that we quote a few un-Islamic beliefs together with the proper Islamic answers, so that we may, after reading about them, repent from any false and corrupt beliefs that we may hold and, thereafter, hold firmly to the proper Islamic beliefs. To hold improper per Aqeeda leads to Kufr, whereas proper Aqeeda is strength for Imaan.The un-Islamic beliefs which we have quoted below are quotations from those individuals who possess such beliefs and by writing them in this book, we have no intention of Kufr.FALSE BELIEF 1: "Allah can speak lies". ("Barahine Qaatia" by Khaleel Ambetwi; "Yakrozi" by Ismaeel Dehlwi; "Fatawa Rasheedia" by Rasheed Ahmed Gangohi).PROPER BELIEF 1: Lies is a defect which is not worthy of the Zaat of Almighty Allah and is totally Muhaal (Impossible) for Almighty Allah. Allah is free from all shortages and defects thus making lies Muhaal for Almighty Allah.FALSE BELIEF 2: To say that Allah is free from place, space, direction and time, etc. is to be misled. ("Izaahul Haq" by Ismaeel Dehlwi)PROPER BELIEF 2: Time and space have been created and will be eventually destroyed. Almighty Allah is Qadeem (Always Is and Always Will Be). If one accepts Allah to be in a fixed place and in a fixed time zone, then one will have to accept, Ma'az-Allah, that Allah is a creation and can be destroyed, whereas it is well known that, that which is Haadith (non-Eternal) and can be destroyed can never be Allah. The Being of Allah is Eternal and anything that is non-Eternal cannot be Allah. It is, thus, necessary to accept Almighty Allah to be free from time and place.FALSE BELIEF 3: The Prophet (sallal laahu alaihi wasallam) had died and is mixed in the sand. ("Taqweeyat-ul Imaan" by Ismaeel Dehlwi)PROPER BELIEF 3: It has been stated in the Hadith: "Verily, Almighty Allah has made it Haraam upon the earth to eat the bodies of the Ambiya". It has also been stated that Ambiya are alive and are blessed with Sustenance from Almighty Allah.FALSE BELIEF 4: Every creation, no matter how big or small, is equivalent to a cobbler before Allah. ("Taqweeyat-ul Imaan" by Ismaeel Dehlwi)PROPER BELIEF 4: The Holy Prophet Muhammad (sallal laahu alaihi wasallam) is the most beloved Nabi of Almighty Allah. Almighty Allah took Qasm (Oath) even on the city of the Prophet (sallal laahu alaihi wasallam). He is the greatest of the creations of Almighty Allah. His every word is accepted in the Court of Allah. He is a perfection in the Attributes of Almighty Allah and Allah has not created any unique being besides Sayyiduna Rasoolullah (sallal laahu alaihi wasallam).FALSE BELIEF 5: Ambiya are not totally free from lies. To say that it is not possible for Ambiya to lie or to say that they are totally sinless is false. ("Tasfiyatul Aqaa'id" by Qasim Nanothwi)PROPER BELIEF 5: Ambiya and Malaa'ikah are Masoom (Sinless). It is Muhaal for them to commit sin. Committing a sin is not a quality of Ambiya. Ambiya are free from all small and big sins and all defects even before and after their Nubuwat.FALSE BELIEF 6: The Ummah sometimes supercede the Ambiya in A'maal (Good deeds). ("Tahzeerun Naas" by Qasim Nanotwi)PROPER BELIEF 6: A Kaafir can never be equal to a Muslim. An ordinary Muslim is not equal to a practising Muslim. A practising Muslim can never be equal to a non-Aalim, who is not equal to an Aalim. An Aalim is never equal to a Wali, a Wali can never be equal to a Tabbe Taabi'ee. A Tabbe Taabi'ee can never be equal to a Taabi'ee. A Taabi'ee can never be equal to a Sahaba. A Sahaba can never be equal to the Khulafa-e-Arbaa. None from the Khulafa-e-Arbaa can be equal to Sayyiduna Abu Bakr Siddique. He in turn can never be equal to a Nabi. No Nabi can be equal in any way to the King of Prophets, Muhammad Mustapha (sallal laahu alaihi wasallam). How then can a Ummah supercede Nabi Muhammad (sallal laahu alaihi wasallam) in good deeds? Ma'az-Allah!FALSE BELIEF 7: To think of an ox and donkey in Salaah is permissible, but to think of the Prophet (sallal laahu alaihi wasallam) in Salaah is Shirk (Polytheism). ("Seerate Mustaqeem" by Ismaeel Dehlwi)PROPER BELIEF 7: For a Muslim to perform any Ibaadat accepting that it is a noble action of Rasoolullah (sallal laahu alaihi wasallam) is the true sense of Ibaadat. If one reads Namaaz thinking of it as the Sunnah of the Prophet (sallal laahu alaihi wasallam), then, without doubt, one will think of the Prophet (sallal laahu alaihi wasallam). This belief creates in the mind of the performer the thought of the Holy Prophet (sallal laahu alaihi wasallam). Not only is the thought of the Prophet in Namaaz permissible, it is also the demand of Shari'ah that one must remember the Holy Prophet (salall laahu alaihi wasallam) at the time of Tashahud. According to the Fuqaha (Jurists) it is Waajib to believe that the Prophet (sallal laahu alaihi wasallam) is observing you and that he is aware of your actions.FALSE BELIEF 8: Any person who says the Nabi to be Haazir and Naazir is a Kaafir. ("Jawaahirul Quraan" by Ghulaamullah Khan)PROPER BELIEF 8: Until and unless we do not accept Rasoolullah (sallal laahu alaihi wasallam) as being Haazir and Naazir, the concept of Risaalat will be incomplete. Our Prophet (sallal laahu alaihi wasallam) is Shaahid, Mubashir and Nazeer.FALSE BELIEF 9: Rasoolullah (sallal laahu alaihi wasallam) is our elder brother and we are his younger brothers. ("Taqweeyatul Imaan" by Ismaeel Dehlwi)PROPER BELIEF 9: The Holy Quran has commanded us that the Prophet (sallal laahu alaihi wasallam) cannot be regarded as the father of anyone of you. How then can he be regarded as the elder brother? Then, to call him elder brother is disrespect and against of Quranic command. We are the Ummati, he is the Nabi. We are sinners, he is the Masoom most pure. We are believers, he is the source of Imaan. The difference here is enormous. It must be understood, that if the husband takes his wife as his mother, then his Nikah will be nullified. Likewise, if one takes the Prophet (sallal laahu alaihi wasallam) as the elder brother, then one's Imaan will be nullified.FALSE BELIEF 10: To respect the Prophet deeply is Kufr. ("Ad Durrun Nadheed" by Qazi Shaukani)PROPER BELIEF 10: The respect and reverence of the Prophet (sallal laahu alaihi wasallam) is not only waajib, but is an obligation upon every Muslim. Unless a person does not love the Prophet (sallal laahu alaihi wasallam) more than anyone and anything in the world, his Imaan will not be perfected. The love of the Prophet (sallal laahu alaihi wasallam) is the first condition of Imaan.FALSE BELIEF 11: The grave of the Prophet (sallal laahu alaihi wasallam) is an idol and to respect it is Kufr and Shirk. ("Ad Durrun Nadheed" by Qazi Shaukani)PROPER BELIEF 11: Madinah is more exalted than Makkah; the Roza-e-Anwar more than the Kaaba; and the actual Qabr-e-Anwar is even more exalted than Jannat. The Qabr-e-Anwar is a sign from amongst the signs of Allah and to respect it is a sign of Imaan and Taqwa.FALSE BELIEF 12: Any person who says, "As Salaatu Was Salaamu Alaika Ya Rasoolallah", is a Bid'ati and sinner. ("Akhbaar Ahle Hadith Amritsar")PROPER BELIEF 12: Bukhari and Muslim narrate on the authority of Hazrat Uthman bin Haneef (radi Allahu anhu) that a Sahabi who was blind by birth was once taught a special Du'a by the Holy Prophet (sallal laahu alaihi wasallam), which he was to recite after every Salaah. The Du'a is as follows: "O Allah, i ask from you, and turn towards you through the Wasila of Your Prophet Muhammad (sallal laahu alaihi wasallam), who is indeed a prophet of mercy. O Muhammad (sallal laahu alaihi wasallam)! with your Wasila, I turn towarsds Allah for my need so that it may be bestowed. O Allah, accept the Prophet's intercession for me".To say "Ya Nabi" and call to the Holy Prophet (sallal laahu alaihi wasallam), and to send salutations upon him, is the Sunnah of Almighty Allah, the Angels, the Prophets and the Sahaaba-e-Kiraam. Almighty Allah has commanded us to send salutations upon the Prophet (sallal laahu alaihi wasallam) in abundance. To send Durood at least once in one's life is Fard and in Namaaz it is Waajib. It is also Waajib to send salutations out of Namaaz, for the fist time the name of the Prophet is mentioned. Even if the name is mentioned continuously, then to send salutations is Sunnah.FALSE BELIEF 13: To ask assistance from the Prophet (sallal laahu alaihi wasallam) is the work of Shaitaan and Shirk. ("Kashfush Shubhaat" by Abdul Wahab Najdi; "Taqweeyatul Imaan" by Ismaeel Dehlwi)PROPER BELIEF 13: "Ya Rasoolallahi Unzur Haalana, Ya Habeeballahi Isma Qaalana, Innani fir Bahri Hammim Mughriqun, Khuz Yaddi Sahhil lanaa Ishkaalana", has been the Wazeefa of the great predecessors and is accepted as a means of asking from the Prophet (sallal laahu alaihi wasallam). To seek assistance from the Prophet (salall laahu alaihi wasallam) and seek Wasila of Awliya and Saaliheen is permissable.FALSE BELIEF 14: To use the Ambiya, Awliya and Malaa'ikah as a means of Wasila (Mediation). ("Tohfa-e-Wahaabiya" by Ismaeel Dehlwi)PROPER BELIEF 14: We did not enter this world without means, and we will not leave this world without means. With the exception of the verse of the Quran commanding mediation, the following verses of Sheikh Bouseeri and Sheikh Saadi (radi Allahu anhuma) are always in the Du'as of Muslims: "Ya Rabbi bil Mustapha Baligh Maqasidana, Waghfirlana Ma Madaa Ya Waasi al Karami", and "Ilahi bahaqe bani Fathima, ke Barqaul Imaan Qunni Khatima, Agar Daawatam rad Kunni War Qabool, Manno Dast Damaane Aale Rasool".FALSE BELIEF 15: Anyone who accepts the Prophet (sallal laahu alaihi wasallam) to be an intercessor for him on the Day of Qiyamah, is a Mushrik equal to Abu Jahl. ("Taqweeyatul Imaan")PROPER BELIEF 15: When the intercession of a Hafizul Quran, according to the Hadith Shareef, and of an Aalim ba Amal is accepted, then why not that of Rasoolullah (sallal laahu alaihi wasallam)? On the Day of Qiyamah, the doors of intercession will be opened by none other than the Prophet (sallal laahu alaihi wasallam). It is also very rewarding to recite Durood-e-Taaj.FALSE BELIEF 16: "Rahmatul Lil Alameen" (Mercy unto the Worlds) is not a special title of the Prophet (sallal laahu alaihi wasallam), but the Ummati are also "Rahmatul Lil Alameen". ("Fatawa Rasheedia")PROPER BELIEF 16: "Rahmatul Lil Alameen" is the unique quality of Rasoolullah (sallal laahu alaihi wasallam) as stated in the Holy Quran.FALSE BELIEF 17: To say that if Allah and His Rasool wills, then only will a certain thing happen, is Shirk.PROPER BELIEF 17: That which Rasoolullah (sallal laahu alaihi wasallam) wants, is what Allah wills. Almighty Allah will not will anything without the pleasure of the Prophet (sallal laahu alaihi wasallam).FALSE BELIEF 18: Those persons whose names are "Muhammad" or "Ali" have no control over anything. ("Taqweeyatul Imaan")PROPER BELIEF 18: Almighty Allah has blessed the Prophet (sallal laahu alaihi wasallam) with the keys to the treasures of both the worlds and Hazrat Ali's (radi Allahu anhu) name is the means of assistance in problems, why then can they not have any control?FALSE BELIEF 19: To keep the names: Rasool Baksh, Nabi Baksh, Abdun Nabi, Abdul Mustapha, Abdur Rasool, Abdul Ali, Ghulam Nabi, Ghulam Mustapha, Ghulam Nabi, Ghulam Husain, Ghulam Muhiyyudeen and Ghulam Mu'eenudeen, or to like such names, is Shirk. ("Taqweeyatul Imaan")PROPER BELIEF 19: All these names are allowed and are very exalted and blessed names.FALSE BELIEF 20: The knowledge of the Prophet is like children and animals. The knowledge of Shaitaan is more than the Prophet. To say that the Prophet possessed 'Ilm-e-Ghayb or Knowledge of the Unseen, is Shirk. ("Hifzul Imaan" by Ashraf Ali Thanwi; "Barahine Qaatia"; "Fatawa Rasheedia")PROPER BELIEF 20: The meaning of the word "Nabi" alone is "one who knows and shows the Unseen". What position does the knowledge of an ordinary person hold in front of that of the Prophet (sallal laahu alaihi wasallam)? It is even less than a drop in front of an ocean or a grain of dust compared to all the sand in the world. The Prophet (sallal laahu alaihi wasallam) has been blessed with all the knowledge by Almighty Allah.FALSE BELIEF 21: If Allah wills, then he may create a million Muhammads. ("Taqweeyatul Imaan") A Prophet can even come after Muhammad (sallal laahu alaihi wasallam). ("Tahzeerun Naas")PROPER BELIEF 21: The doors of Prophethood have been sealed. Muhammad (sallal laahu alaihi wasallam) is the Seal of Prophethood. The Prophet also said that no Prophet shall come after him. Any person who claims Nabuwat after the Prophet (sallal laahu alaihi wasallam) is a Liar, Dajjal Kazaab and a Shaitaan.FALSE BELIEF 22: To commemorate the Meelad is like commemorating the function of the Hindu deity. ("Baharine Qaatia" by Khaleel Ambethwi)PROPER BELIEF 22: Meelad is a means of gaining blessings and closeness to Almighty Allah. It is the practice of all the great predecessors. Many sources of Shari'ah are available to prove it's authencity.FALSE BELIEF 23: The illusion of illusionists are greater than the Miracle of Prophets. ("Mansab-e-Imaamat")PROPER BELIEF 23: The Miracles of Prophets are to show proof of their Prophethood and it is that which is from Allah, whereas the illusions of illusionists are from Shaitaan.FALSE BELIEF 24: Anyone who says the Sahaba to be Kaafirs is not out of the Sunnah Jamaat. ("Fatawa Rasheedia")PROPER BELIEF 24: By one calling an ordinary Muslim a Kaafir, he himself becomes a Kaafir. How then can those who call the Sahaba Kaafirs not be Kaafirs?FALSE BELIEF 25: To call oneself "Qaaderi", "Chishti", "Naqshabandi", etc. is Bid'at and words of Kufr. ("Tazkeerul Ikhwaan")PROPER BELIEF 25: To call oneself by these titles are totally allowed and is a means of recognition of ones spiritual order. Examples of these are: Siddiqi, Alawi, Uthmaani, Farooqi, Hanafi Shafa'i, etc.FALSE BELIEF 26: To put lights, carpets, to give water and food, or arrange Wudhu water at the Mazaar of Awliyah Allah are Shirk.PROPER BELIEF 26: If carry out all the above mentioned practices at other places are permissible, then it should be a means of blessing to do so at the Darbaar of Wali where there are a gathering of Muslims.FALSE BELIEF 27: To eat and drink the Tabarukaat (Niyaz) of the Saints causes the heart to die (spiritually). ("Fatawa Rasheedia")PROPER BELIEF 27: Eating the Niyaz of the Awliya brightens the heart and one's life and is a means of great blessing.FALSE BELIEF 28: To call the Prophet "Shafi'ul Muznibeen", to recite Khatam, to imagine the blessed face and the Tomb of Rasoolullah (sallal laahu alaihi wasallam), to think that he has authority - all these qualities, even with the granting of Allah Ta'ala - is all Shirk, so much like the Shirk of Abu Jahl. (Kitaabut-Tauheed by Ibne Abdul Wahab Najdi)PROPER BELIEF 28: According to authentic sources of Islamic Shari'ah, to belief that Rasoolullah (sallal laahu alaihi wasallam) is interceder, mercy, authority, helpful, and to imagine his blessed face and Tomb with respect, is regarded as a great and rewarding action. To recite Khatam Shareef is also permissable and rewarding as well. A person who denies this, his belief is like Abu Jahl.Note: To believe all these above mentioned false "Islamic" beliefs makes a person a hypocrite, Shia, Rafazi, Khaarijite, Qadiani, Ghair-Muqallid (Ahle Hadith), Tabligi, Deobandi, Maudoodi, Tahiri, Ahle Quran (People of Quran), etc. which are totally out of Islam. Any person who falsely claims to be the true Mahdi is misguided and a Faasiq. Any person who says that Allah can lie, that the Prophet's (sallal laahu alaihi wasallam) knowledge are like those of animals, that the Prophet Muhammad (sallal laahu alaihi wasallam) is not the Final Messenger, that the swearing of the Sahaba does not make one a criminal, that the Prophet's knowledge is less than Shaitaan, etc. IS A KAAFIR (totally out of the folds of Islam). We should not perform Salaah or associate with such persons as their companionship is detrimental to our Imaan. |} |}
Why music is haram?
Hazrath Anas (R.A.) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: "There will certainly be people from my Ummah who will attempt to legalize fornication, the wearing of silk (for males), the consuming of wine and the use of musical instruments" (Al-Jaamius Sagheer - Pg. 139 Ruling on music, singing and dancingI have always heard that music, singing and dancing are haram in Islam. I went to this other site for the first time,XXX, and typed in music and all of these articles appeared which said music,dancing, and singing in Islam is halal??? They said "as long as the 2 sexes are not close together and their is no drinking going on" etc. and they even have hadiths that try to prove our Prophet Muhammed s.a.w was ok with this??? I am very confused now... Could you PLEASE give a full, detailed explanation about the Islamic ruling on music, singing and dancing and when it is allowed, if it is even allowed at all.Praise be to Allaah. Ma'aazif is the plural of mi'zafah, and refers to musical instruments (Fath al-Baari, 10/55), instruments which are played (al-Majmoo', 11/577). Al-Qurtubi (may Allaah have mercy on him) narrated from al-Jawhari (may Allaah have mercy on him) that ma'aazif means singing. In his Sihaah it says that it means musical instruments. It was also said that it refers to the sound of the instruments. In al-Hawaashi by al-Dimyaati (may Allaah have mercy on him) it says: ma'aazif means drums (dufoof, sing. daff) and other instruments which are struck or beaten (Fath al-Baari, 10/55). Evidence of prohibition in the Qur'aan and Sunnah: Allaah says in Soorat Luqmaan (interpretation of the meaning): "And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allaah…" [Luqmaan 31:6] The scholar of the ummah, Ibn 'Abbaas (may Allaah be pleased with him) said: this means singing. Mujaahid (may Allaah have mercy on him) said: this means playing the drum (tabl). (Tafseer al-Tabari, 21/40). Al-Hasan al-Basri (may Allaah have mercy on him) said: this aayah was revealed concerning singing and musical instruments (lit. woodwind instruments). (Tafseer Ibn Katheer, 3/451). Al-Sa'di (may Allaah have mercy on him) said: this includes all manner of haraam speech, all idle talk and falsehood, and all nonsense that encourages kufr and disobedience; the words of those who say things to refute the truth and argue in support of falsehood to defeat the truth; and backbiting, slander, lies, insults and curses; the singing and musical instruments of the Shaytaan; and musical instruments which are of no spiritual or worldly benefit. (Tafseer al-Sa'di, 6/150) Ibn al-Qayyim (may Allaah have mercy on him) said: The interpretation of the Sahaabah and Taabi'in, that 'idle talk' refers to singing, is sufficient. This was reported with saheeh isnaads from Ibn 'Abbaas and Ibn Mas'ood. Abu'l-Sahbaa' said: I asked Ibn Mas'ood about the aayah (interpretation of the meaning), '"And of mankind is he who purchases idle talks' [Luqmaan 31:6]. He said: By Allaah, besides Whom there is no other god, this means singing - and he repeated it three times. It was also reported with a saheeh isnaad from Ibn 'Umar (may Allaah be pleased with them both) that this means singing. There is no contradiction between the interpretation of "idle talk" as meaning singing and the interpretation of it as meaning stories of the Persians and their kings, and the kings of the Romans, and so on, such as al-Nadr ibn al-Haarith used to tell to the people of Makkah to distract them from the Qur'aan. Both of them are idle talk. Hence Ibn 'Abbaas said: "Idle talk" is falsehood and singing. Some of the Sahaabah said one and some said the other, and some said both. Singing is worse and more harmful than stories of kings, because it leads to zinaa and makes hypocrisy grow (in the heart); it is the trap of the Shaytaan, and it clouds the mind. The way in which it blocks people from the Qur'aan is worse than the way in which other kinds of false talk block them, because people are naturally inclined towards it and tend to want to listen to it. The aayaat condemn replacing the Qur'aan with idle talk in order to mislead (men) from the path of Allaah without knowledge and taking it as a joke, because when an aayah of the Qur'aan is recited to such a person, he turns his back as if he heard them not, as if there were deafness in his ear. If he hears anything of it, he makes fun of it. All of this happens only in the case of the people who are most stubbornly kaafirs and if some of it happens to singers and those who listen to them, they both have a share of this blame. (Ighaathat al-Lahfaan, 1/258-259). Allaah says (interpretation of the meaning): "[Allaah said to Iblees:] And befool them gradually those whom you can among them with your voice (i.e. songs, music, and any other call for Allaah's disobedience)…" [al-Israa' 17:64] It was narrated that Mujaahid (may Allaah have mercy on him) said: "And befool them gradually those whom you can among them with your voice" - his voice [the voice of Iblees/Shaytaan] is singing and falsehood. Ibn al-Qayyim (may Allaah have mercy on him) said: This idaafah [possessive or genitive construction, i.e., your voice] serves to make the meaning specific, as with the phrases [translated as] "your cavalry" and "your infantry" [later in the same aayah]. Everyone who speaks in any way that is not obedient to Allaah, everyone who blows into a flute or other woodwind instrument, or who plays any haraam kind of drum, this is the voice of the Shaytaan. Everyone who walks to commit some act of disobedience towards Allaah is part of his [the Shaytaan's] infantry, and anyone who rides to commit sin is part of his cavalry. This is the view of the Salaf, as Ibn 'Abi Haatim narrated from Ibn 'Abbaas: his infantry is everyone who walks to disobey Allaah. (Ighaathat al-Lahfaan). Allaah says (interpretation of the meaning): "Do you then wonder at this recitation (the Qur'aan)? And you laugh at it and weep not, Wasting your (precious) lifetime in pastime and amusements (singing)" [al-Najm 53:59-61] 'Ikrimah (may Allaah have mercy on him) said: it was narrated from Ibn 'Abbaas that al-sumood [verbal noun from saamidoon, translated here as "Wasting your (precious) lifetime in pastime and amusements (singing)"] means "singing", in the dialect of Himyar; it might be said "Ismidi lanaa" ['sing for us' - from the same root as saamidoon/sumood] meaning "ghaniy" [sing]. And he said (may Allaah have mercy on him): When they [the kuffaar] heard the Qur'aan, they would sing, then this aayah was revealed. Ibn Katheer (may Allaah have mercy on him) said: Allaah says (interpretation of the meaning) "Wasting your (precious) lifetime in pastime and amusements (singing)" - Sufyaan al-Thawri said, narrating from his father from Ibn 'Abbaas: (this means) singing. This is Yemeni (dialect): ismad lana means ghan lana [sing to us]. This was also the view of 'Ikrimah. (Tafseer Ibn Katheer). It was reported from Abu Umaamah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Do not sell singing slave women, do not buy them and do not teach them. There is nothing good in this trade, and their price is haraam. Concerning such things as this the aayah was revealed (interpretation of the meaning): 'And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allaah…' [Luqmaan 31:6]." (Hasan hadeeth) The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Among my ummah there will certainly be people who permit zinaa, silk, alcohol and musical instruments…" (Narrated by al-Bukhaari ta'leeqan, no. 5590; narrated as mawsool by al-Tabaraani and al-Bayhaqi. See al-Silsilah al-Saheehah by al-Albaani, 91). Ibn al-Qayyim (may Allaah have mercy on him) said: This is a saheeh hadeeth narrated by al-Bukhaari in his Saheeh, where he quoted it as evidence and stated that it is mu'allaq and majzoom. He said: Chapter on what was narrated concerning those who permit alcohol and call it by another name. This hadeeth indicates in two ways that musical instruments and enjoyment of listening to music are haraam. The first is the fact that the Prophet (peace and blessings of Allaah be upon him) said: "[they] permit" which clearly indicates that the things mentioned, including musical instruments, are haraam according to sharee'ah, but those people will permit them. The second is the fact that musical instruments are mentioned alongside things which are definitely known to be haraam, i.e., zinaa and alcohol: if they (musical instruments) were not haraam, why would they be mentioned alongside these things? (adapted from al-Silsilah al-Saheehah by al-Albaani, 1/140-141) Shaykh al-Islam (Ibn Taymiyah) (may Allaah have mercy on him) said: This hadeeth indicates that ma'aazif are haraam, and ma'aazif means musical instruments according to the scholars of (Arabic) language. This word includes all such instruments. (al-Majmoo', 11/535). Ibn al-Qayyim (may Allaah have mercy on him) said: And concerning the same topic similar comments were narrated from Sahl ibn Sa'd al-Saa'idi, 'Imraan ibn Husayn, 'Abd-Allaah ibn 'Amr, 'Abd-Allaah ibn 'Abbaas, Abu Hurayrah, Abu Umaamah al-Baahili, 'Aa'ishah Umm al-Mu'mineen, 'Ali ibn Abi Taalib, Anas ibn Maalik, 'Abd al-Rahmaan ibn Saabit and al-Ghaazi ibn Rabee'ah. Then he mentioned it in Ighaathat al-Lahfaan, and it indicates that they (musical instruments) are haraam. It was narrated that Naafi' (may Allaah have mercy on him) said: Ibn 'Umar heard a woodwind instrument, and he put his fingers in his ears and kept away from that path. He said to me, O Naafi', can you hear anything? I said, No. So he took his fingers away from his ears and said: I was with the Prophet (peace and blessings of Allaah be upon him) and he heard something like this, and he did the same thing. (Saheeh Abi Dawood). Some insignificant person said that this hadeeth does not prove that musical instruments are haraam, because if that were so, the Messenger of Allaah (peace and blessings of Allaah be upon him) would have instructed Ibn 'Umar (may Allaah be pleased with them both) to put his fingers in his ears as well, and Ibn 'Umar would have instructed Naafi' to do likewise! The response to this is: He was not listening to it, but he could hear it. There is a difference between listening and hearing. Shaykh al-Islam (Ibn Taymiyah) (may Allaah have mercy on him) said: Concerning (music) which a person does not intend to listen to, there is no prohibition or blame, according to scholarly consensus. Hence blame or praise is connected to listening, not to hearing. The one who listens to the Qur'aan will be rewarded for it, whereas the one who hears it without intending or wanting to will not be rewarded for that, because actions are judged by intentions. The same applies to musical instruments which are forbidden: if a person hears them without intending to, that does not matter. (al-Majmoo', 10/78). Ibn Qudaamah al-Maqdisi (may Allaah have mercy on him) said: the listener is the one who intends to hear, which was not the case with Ibn 'Umar (may Allaah be pleased with them both); what happened in his case was hearing. The Prophet (peace and blessings of Allaah be upon him) needed to know when the sound stopped because he had moved away from that path and blocked his ears. So he did not want to go back to that path or unblock his ears until the noise had stopped, so when he allowed Ibn 'Umar to continue hearing it, this was because of necessity. (al-Mughni, 10/173) (Even though the hearing referred to in the comments of the two imaams is makrooh, it was permitted because of necessity, as we will see below in the comments of Imaam Maalik (may Allaah have mercy on him). And Allaah knows best). The views of the scholars (imaams) of Islam Al-Qaasim (may Allaah have mercy on him) said: Singing is part of falsehood. Al-Hasan (may Allaah have mercy on him) said: if there is music involved in a dinner invitation (waleemah), do not accept the invitation (al-Jaami by al-Qayrawaani, p. 262-263). Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: The view of the four Imaams is that all kinds of musical instruments are haraam. It was reported in Saheeh al-Bukhaari and elsewhere that the Prophet (peace and blessings of Allaah be upon him) said that there would be among his ummah those who would allow zinaa, silk, alcohol and musical instruments, and he said that they would be transformed into monkeys and pigs… None of the followers of the imaams mentioned any dispute concerning the matter of music. (al-Majmoo', 11/576). Al-Albaani (may Allaah have mercy on him) said: The four madhhabs are agreed that all musical instruments are haraam. (al-Saheehah, 1/145). Ibn al-Qayyim (may Allaah have mercy on him) said: The madhhab of Abu Haneefah is the strictest in this regard, and his comments are among the harshest. His companions clearly stated that it is haraam to listen to all musical instruments such as the flute and the drum, even tapping a stick. They stated that it is a sin which implies that a person is a faasiq (rebellious evil doer) whose testimony should be rejected. They went further than that and said that listening to music is fisq (rebellion, evildoing) and enjoying it is kufr (disbelief). This is their words. They narrated in support of that a hadeeth which could not be attributed to the Prophet (peace and blessings of Allaah be upon him). They said: he should try not to hear it if he passes by it or it is in his vicinity. Abu Yoosuf said, concerning a house from which could be heard the sound of musical instruments: Go in without their permission, because forbidding evil actions is obligatory, and if it were not allowed to enter without permission, people could not have fulfilled the obligatory duty (of enjoining what is good and forbidding what is evil). (Ighaathat al-Lahfaan, 1/425). Imaam Maalik (may Allaah have mercy on him) was asked about playing the drum or flute, if a person happens to hear the sound and enjoy it whilst he is walking or sitting. He said: He should get up if he finds that he enjoys it, unless he is sitting down for a need or is unable to get up. If he is on the road, he should either go back or move on. (al-Jaami' by al-Qayrawaani, 262). He (may Allaah have mercy on him) said: "The only people who do things like that, in our view, are faasiqs." (Tafseer al-Qurtubi, 14/55). Ibn 'Abd al-Barr (may Allaah have mercy on him) said: Among the types of earnings which are haraam by scholarly consensus are ribaa, the fee of a prostitute, anything forbidden, bribes, payment for wailing over the dead and singing, payments to fortune-tellers and those who claim to know the unseen and astrologers, payments for playing flutes, and all kinds of gambling. (al-Kaafi). Ibn al-Qayyim (may Allaah have mercy on him) said, explaining the view of Imaam al-Shaafa'i: His companions who know his madhhab (point of view) stated that it is haraam and denounced those who said that he permitted it. (Ighaathat al-Lahfaan, 1/425). The author of Kifaayat al-Akhbaar, who was one of the Shaafa'is, counted musical instruments such as flutes and others, as being munkar (evil), and the one who is present (where they are being played) should denounce them. (He cannot be excused by the fact that there are bad scholars, because they are corrupting the sharee'ah, or evil faqeers - meaning the Sufis, because they call themselves fuqaraa' or faqeers - because they are ignorant and follow anyone who makes noise; they are not guided by the light of knowledge; rather they are blown about by every wind. (Kifaayat al-Akhbaar, 2/128). Ibn al-Qayyim (may Allaah have mercy on him) said: With regard to the view of Imaam Ahmad, his son 'Abd-Allaah said: I asked my father about singing. He said: Singing makes hypocrisy grow in the heart; I do not like it. Then he mentioned the words of Maalik: the evildoers (faasiqs) among us do that. (Ighaathat al-Lahfaan). Ibn Qudaamah, the researcher of the Hanbali madhhab - (may Allaah have mercy on him) said: Musical instruments are of three types which are haraam. These are the strings and all kinds of flute, and the lute, drum and rabaab (stringed instrument) and so on. Whoever persists in listening to them, his testimony should be rejected. (al-Mughni, 10/173). And he said (may Allaah have mercy on him); If a person is invited to a gathering in which there is something objectionable, such as wine and musical instruments, and he is able to denounce it, then he should attend and speak out against it, because then he will be combining two obligatory duties. If he is not able to do that, then he should not attend. (al-Kaafi, 3/118) Al-Tabari (may Allaah have mercy on him) said: The scholars of all regions are agreed that singing is makrooh and should be prevented. Although Ibraaheem ibn Sa'd and 'Ubayd-Allaah al-'Anbari differed from the majority, (it should be noted that) the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Adhere to the majority." And whoever dies differing from the majority, dies as a jaahili. (Tafseer al-Qurtubi, 14/56). In earlier generations, the word "makrooh" was used to mean haraam, then it took on the meaning of "disliked". But this is to be understood as meaning that it is forbidden, because he [al-Tabari] said "it should be prevented", and nothing is to be prevented except that which is haraam; and because in the two hadeeths quoted, music is denounced in the strongest terms. Al-Qurtubi (may Allaah have mercy on him) is the one who narrated this report, then he said: Abu'l-Faraj and al-Qaffaal among our companions said: the testimony of the singer and the dancer is not to be accepted. I say: if it is proven that this matter is not permissible, then accepting payment for it is not permissible either. Shaykh al-Fawzaan (may Allaah preserve him) said: What Ibraaheem ibn Sa'd and 'Ubayd-Allaah al-'Anbari said about singing is not like the kind of singing that is known nowadays, for they would never have allowed this kind of singing which is the utmost in immorality and obscenity. (al-I'laam) Ibn Taymiyah (may Allaah have mercy on him) said: It is not permissible to make musical instruments. (al-Majmoo', 22/140). And he said: According to the majority of fuqahaa', it is permissible to destroy musical instruments, such as the tanboor [a stringed instrument similar to a mandolin]. This is the view of Maalik and is the more famous of the two views narrated from Ahmad. (al-Majmoo', 28/113). And he said: …Ibn al-Mundhir mentioned that the scholars were agreed that it is not permissible to pay people to sing and wail… the consensus of all the scholars whose views we have learned about is that wailing and singing are not allowed. Al-Shu'bi, al-Nakha'i and Maalik regarded that as makrooh [i.e., haraam]. Abu Thawr, al-Nu'maan - Abu Haneefah (may Allaah have mercy on him) - and Ya'qoob and Muhammad, two of the students of Abu Haneefah said: it is not permissible to pay anything for singing and wailing. This is our view. And he said: musical instruments are the wine of the soul, and what it does to the soul is worse than what intoxicating drinks do. (Majmoo' al-Fataawa, 10/417). Ibn Abi Shaybah (may Allaah have mercy on him) reported that a man broke a mandolin belonging to another man, and the latter took his case to Shurayh. But Shurayh did not award him any compensation - i.e., he did not make the first man pay the cost of the mandolin, because it was haraam and had no value. (al-Musannaf, 5/395). Al-Baghawi (may Allaah have mercy on him) stated in a fatwa that it is haraam to sell all kinds of musical instruments such as mandolins, flutes, etc. Then he said: If the images are erased and the musical instruments are altered, then it is permissible to sell their parts, whether they are silver, iron, wood or whatever. (Sharh al-Sunnah, 8/28) An appropriate exception The exception to the above is the daff - without any rings (i.e., a hand-drum which looks like a tambourine, but without any rattles) - when used by women on Eids and at weddings. This is indicated by saheeh reports. Shaykh al-Islam (may Allaah have mercy on him) said: But the Prophet (peace and blessings of Allaah be upon him) made allowances for certain types of musical instruments at weddings and the like, and he made allowances for women to play the daff at weddings and on other joyful occasions. But the men at his time did not play the daff or clap with their hands. It was narrated in al-Saheeh that he said: "Clapping is for women and tasbeeh (saying Subhaan Allaah) is for men." And he cursed women who imitate men and men who imitate women. Because singing and playing the daff are things that women do, the Salaf used to call any man who did that a mukhannath (effeminate man), and they used to call male singers effeminate - and how many of them there are nowadays! It is well known that the Salaf said this. In a similar vein is the hadeeth of 'Aa'ishah (may Allaah be pleased with her), when her father (may Allaah be pleased with him) entered upon her at the time of Eid, and there were two young girls with her who were singing the verses that the Ansaar had said on the day of Bu'aath - and any sensible person will know what people say about war. Abu Bakr (may Allaah be pleased with him) said: "Musical instruments of the Shaytaan in the house of the Messenger of Allaah (peace and blessings of Allaah be upon him)!" The Messenger of Allaah had turned away from them and was facing the wall - hence some scholars said that Abu Bakr (may Allaah be pleased with him) would not tell anybody off in front of the Messenger of Allaah (peace and blessings of Allaah be upon him), but he thought that the Messenger of Allaah (peace and blessings of Allaah be upon him) was not paying attention to what was happening. And Allaah knows best. He (the Prophet (peace and blessings of Allaah be upon him)) said: "Leave them alone, O Abu Bakr, for every nation has its Eid, and this is our Eid, the people of Islam." This hadeeth shows that it was not the habit of the Prophet (peace and blessings of Allaah be upon him) and his companions to gather to listen to singing, hence Abu Bakr al-Siddeeq called it "the musical instruments of the Shaytaan". And the Prophet (peace and blessings of Allaah be upon him) approved of this appellation and did not deny it when he said, "Leave them alone, for every nation has its Eid and this is our Eid." This indicates that the reason why this was permitted was because it was the time of Eid, and the prohibition remained in effect at times other than Eid, apart from the exceptions made for weddings in other ahaadeeth. Shaykh al-Albaani explained this in his valuable book Tahreem Aalaat al-Tarab (the Prohibition of Musical Instruments). The Prophet (peace and blessings of Allaah be upon him) approved of young girls singing at Eid, as stated in the hadeeth: "So that the mushrikeen will know that in our religion there is room for relaxation." There is no indication in the hadeeth about the two young girls that the Prophet (peace and blessings of Allaah be upon him) was listening to them. The commands and prohibitions have to do with listening, not merely hearing, just as in the case of seeing, the rules have to do with intentionally looking and not what happens by accident. So it is clear that this is for women only. Imaam Abu 'Ubayd (may Allaah have mercy on him) defined the daff as "that which is played by women." (Ghareeb al-Hadeeth, 3/64). An inappropriate exception Some of them make an exception for drums at times of war, and consequentially some modern scholars have said that military music is allowed. But there is no basis for this at all, for a number of reasons, the first of which is that this is making an exception with no clear evidence, apart from mere opinion and thinking that it is good, and this is wrong. The second reason is that what the Muslims should do at times of war is to turn their hearts towards their Lord. Allaah says (interpretation of the meaning): "They ask you (O Muhammad) about the spoils of war. Say: 'The spoils are for Allaah and the Messenger.' So fear Allaah and adjust all matters of difference among you…" [al-Anfaal 8:1]. But using music is the opposite of this idea of taqwa and it would distract them from remembering their Lord. Thirdly, using music is one of the customs of the kuffaar, and it is not permitted to imitate them, especially with regard to something that Allaah has forbidden to us in general, such as music. (al-Saheehah, 1/145) "No people go astray after having been guided except they developed arguments amongst themselves." (Saheeh) Some of them used the hadeeth about the Abyssinians playing in the mosque of the Prophet (peace and blessings of Allaah be upon him) as evidence that singing is allowed! Al-Bukhaari included this hadeeth in his Saheeh under the heading Baab al-Hiraab wa'l-Daraq Yawm al-'Eid (Chapter on Spears and Shields on the Day of Eid). Al-Nawawi (may Allaah have mercy on him) said: This indicates that it is permissible to play with weapons and the like in the mosque, and he applied that to other activities connected with jihaad. (Sharh Muslim). But as al-Haafiz ibn Hajar (may Allaah have mercy on him) said: whoever speaks about something which is not his profession will come up with weird ideas such as these. Some of them use as evidence the hadeeth about the singing of the two young girls, which we have discussed above, but we will quote what Ibn al-Qayyim (may Allaah have mercy on him) said, because it is valuable: I am amazed that you quote as evidence for allowing listening to sophisticated songs the report which we mentioned about how two young girls who were below the age of puberty sang to a young woman on the day of Eid some verses of Arab poetry about bravery in war and other noble characteristics. How can you compare this to that? What is strange is that this hadeeth is one of the strongest proofs against them. The greatest speaker of the truth [Abu Bakr al-Siddeeq] called them musical instruments of the Shaytaan, and the Messenger of Allaah (peace and blessings of Allaah be upon him) approved of that appellation, but he made an exception in the case of these two young girls who had not yet reached the age of responsibility and the words of whose songs could not corrupt anyone who listened to them. Can this be used as evidence to allow what you do and what you know of listening (to music) which includes (bad) things which are not hidden?! Subhaan Allaah! How people can be led astray! (Madaarij al-Saalikeen, 1/493). Ibn al-Jawzi (may Allaah have mercy on him) said: 'Aa'ishah (may Allaah be pleased with her) was young at that time; nothing was transmitted from her after she reached the age of puberty except condemnation of singing. Her brother's son, al-Qaasim ibn Muhammad, condemned singing and said that it was not allowed to listen to it, and he took his knowledge from her. (Talbees Iblees, 229). Al-Haafiz ibn Hajar (may Allaah have mercy on him) said: A group of the Sufis used this hadeeth - the hadeeth about the two young girls - as evidence that singing is allowed and it is allowed to listen to it, whether it is accompanied by instruments or not. This view is sufficiently refuted by the clear statement of 'Aa'ishah in the following hadeeth, where she says, "They were not singers." She made it clear that they were not singers as such, although this may be understood from the wording of the report. So we should limit it to what was narrated in the text as regards the occasion and the manner, so as to reduce the risk of going against the principle, i.e., the hadeeth. And Allaah knows best. (Fath al-Baari, 2/442-443). Some people even have the nerve to suggest that the Sahaabah and Taabi'een listened to singing, and that they saw nothing wrong with it! Al-Fawzaan (may Allaah preserve him) said: We demand them to show us saheeh isnaads going back to these Sahaabah and Taabi'een, proving what they attribute to them. Then he said: Imaam Muslim mentioned in his introduction to his Saheeh that 'Abd-Allaah ibn al-Mubaarak said: The isnaad is part of religion. Were it not for the isnaad, whoever wanted to could say whatever he wanted to. Some of them said that the ahaadeeth which forbid music are full of faults. No hadeeth was free of being criticized by some of the scholars. Ibn Baaz (may Allaah have mercy on him) said: The ahaadeeth which were narrated concerning music being haraam are not full of faults as has been claimed. Some of them are in Saheeh al-Bukhaari which is the soundest of books after the Book of Allaah, and some of them are hasan and some are da'eef. But because they are so many, with different isnaads, they constitute definitive proof that singing and musical instruments are haraam. All the imaams agreed on the soundness of the ahaadeeth which forbid singing and musical instruments, apart from Abu Haamid al-Ghazzaali, but al-Ghazzaali did not have knowledge of hadeeth; and Ibn Hazam, but al-Albaani (may Allaah have mercy on him) explained where Ibn Hazam went wrong, and Ibn Hazam himself said that if any of (these ahaadeeth) were saheeh, he would follow that. But now they have proof that these reports are saheeh because there are so many books by the scholars which state that these ahaadeeth are saheeh, but they turn their backs on that. They are far more extreme than Ibn Hazam and they are nothing like him, for they are not qualified and cannot be referred to. Some of them said that the scholars forbade singing because it is mentioned alongside gatherings in which alcohol is drunk and where people stay up late at night for evil purposes. Al-Shawkaani (may Allaah have mercy on him) said: The response to this is that mentioning these things in conjunction does not only mean that what is haraam is what is joined together in this manner. Otherwise this would mean that zinaa, as mentioned in the ahaadeeth, is not haraam unless it is accompanied by alcohol and the use of musical instruments. By the same token, an aayah such as the following (interpretation of the meaning): "Verily, he used not to believe in Allaah, the Most Great, And urged not on the feeding of Al‑Miskeen (the poor)." [al-Haaqqah 69:33-34] would imply that it is not haraam to disbelieve in Allaah unless that is accompanied by not encouraging the feeding of the poor. If it is said that the prohibition of such things one at a time is proven from other reports, the response to that is that the prohibition of musical instruments is also known from other evidence, as mentioned above. (Nayl al-Awtaar, 8/107). Some of them said that "idle talk" does not refer to singing; the refutation of that has been mentioned above. Al-Qurtubi (may Allaah have mercy on him) said: This - the view that it means singing - is the best that has been said concerning this aayah, and Ibn Mas'ood swore three times by Allaah besides Whom there is no other god, that it does refer to singing. Then he mentioned other imaams who said the same thing. Then he mentioned other views concerning the matter. Then he said: The first view is the best of all that has been said on this matter, because of the marfoo' hadeeth, and because of the view of the Sahaabah and the Taabi'een. (Tafseer al-Qurtubi). Ibn al-Qayyim (may Allaah have mercy on him), after quoting this Tafseer, said: Al-Haakim Abu 'Abd-Allaah said in the Tafseer of Kitaab al-Mustadrak: Let the one who is seeking this knowledge know that the Tafseer of a Sahaabi who witnessed the revelation is a hadeeth with isnaad according to the two Shaykhs (al-Bukhaari and Muslim). Elsewhere in his book, he said: In our view this hadeeth has the same strength as a marfoo' report. Although their tafseer is still subject to further examination, it is still more readily acceptable than the tafseer of those who came after them, because they are the most knowledgeable among this ummah of what Allaah meant in his Book. It was revealed among them and they were the first people to be addressed by it. They heard the tafseer from the Messenger (peace and blessings of Allaah be upon him) in word and in deed. And they were Arabs who understood the true meanings of (Arabic) words, so Muslims should avoid resorting to any other interpretation as much as possible. Some of them said that singing is a form of worship if the intention is for it to help one to obey Allaah! Ibn al-Qayyim (may Allaah have mercy on him) said: How strange! What type of faith, light, insight, guidance and knowledge can be gained from listening to tuneful verses and music in which most of what is said is haraam and deserves the wrath and punishment of Allaah and His Messenger? … How can anyone who has the least amount of insight and faith in his heart draw near to Allaah and increase his faith by enjoying something which is hated by Him, and He detests the one who says it and the one who accepts it? (Madaarij al-Saalikeen, 1/485) Shaykh al-Islam said, discussing the state of the person who has gotten used to listening to singing: Hence you find that those who have gotten used to it and for whom it is like food and drink will never have the desire to listen to the Qur'aan or feel joy when they hear it, and they never find in listening to its verses the same feeling that they find when listening to poetry. Indeed, if they hear the Qur'aan, they hear it with an inattentive heart and talk whilst it is being recited, but if they hear whistling and clapping of hands, they lower their voices and keep still, and pay attention. (Majmoo' al-Fataawa, 11/557 ff) Some say that music and musical instruments have the effect of softening people's hearts and creating gentle feelings. This is not true, because it provokes physical desires and whims. If it really did what they say, it would have softened the hearts of the musicians and made their attitude and behaviour better, but most of them, as we know, are astray and behave badly. Conclusion Perhaps - for fair-minded and objective readers - this summary will make it clear that the view that music is permissible has no firm basis. There are no two views on this matter. So we must advise in the best manner, and then take it step by step and denounce music, if we are able to do so. We should not be deceived by the fame of a man in our own times in which the people who are truly committed to Islam have become strangers. The one who says that singing and musical instruments are permitted is simply supporting the whims of people nowadays, as if the masses were issuing fatwas and he is simply signing them! If a matter arises, they will look at the views of fuqahaa' on this matter, then they will take the easiest view, as they claim. Then they will look for evidence, or just specious arguments which are worth no more than a lump of dead meat. How often have these people approved things in the name of sharee'ah which in fact have nothing to do with Islam! Strive to learn your Islam from the Book of your Lord and the Sunnah of your Prophet. Do not say, So-and-so said, for you cannot learn the truth only from men. Learn the truth and then measure people against it. This should be enough for the one who controls his whims and submits himself to his Lord. May what we have written above heal the hearts of the believers and dispel the whispers in the hearts of those who are stricken with insinuating whispers. May it expose everyone who is deviating from the path of Revelation and taking the easiest options, thinking that he has come up with something which none of the earlier generations ever achieved, and speaking about Allaah without knowledge. They sought to avoid fisq (evildoing) and ended up committing bid'ah - may Allaah not bless them in it. It would have been better for them to follow the path of the believers. And Allaah knows best. May Allaah bless and grant peace to His Messenger who made clear the path of the believers, and to his companions and those who follow them in truth until the Day of Judgement. Summary of a paper entitled al-Darb bi'l-Nawa li man abaaha al-Ma'aazif li'l-Hawa by Shaykh Sa'd al-Deen ibn Muhammad al-Kibbi. For more information, please see: Al-I'laam bi Naqd Kitaab al-Halaal wa'l-Haraam, by Shaykh al-'Allaamah Saalih ibn Fawzaan al-Fawzaan Al-Samaa' by Shaykh al-Islam Ibn al-Qayyim Tahreem Aalaat al-Tarab, by Shaykh Muhammad Naasir al-Deen al-Albaani (may Allaah have mercy on him)Islam Q&ASheikh Muhammed Salih Al-Munajjidhttp://www.islam-qa.com/en/ref/5000
