ISLAMIC TEACHINGS and STORIES

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Here are some stories of the Existence of Jinn
The well-known scholar Khateeb has stated on the authority of Hadhrat Jabir bin Abdullah who stated: "Once, we were travelling with the Prophet (SAW). The Prophet was sitting under a tree for taking rest. All of a sudden, there came a snake near him, took his mouth near the hole of his ear. After sometime, the Prophet took his mouth near its ear and said something. On that, the snake vanished in such a way as if the earth had swallowed it. We submitted to the Prophet that we were very much frightened when you let it reach near your ear. The Prophet told that it was an animal and in fact, it was a jinn who had forgotten a few verses of such and such Surah and the jinns had sent it to enquire about the same verses. Because of your presence, he came changing its form to that of a snake and enquired about the verses accordingly."

Source: from the book "The Miracles of the Prophet Muhammad" by Ahmed Saeed Dehalvi.

Do share any good story or teaching or even Dua in here

 

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Examples of Punishments Which a Person WIll face in HEll
"No, but stain has covered their hearts from that which they have earned. Verily, they will be concealed [and prevented] from their Lord that Day. Then they will enter Hellfire. Then it will be said to them, 'This is [the reality] which you used to deny.'"
[al Mutaffifeen, 83: 14-17]

Skins Will be Roasted:
"Those who have disbelieved in Our signs - We will burn them in fire. As often as their skins are roasted through, We will exchange them for other skins so that they may taste the punishment. Indeed, Allah is Exalted in Power, Wise."
[Surah an-Nisa, 4: 56]

Skins and Intestines will be Scalded:
"These two opponents dispute [with each other] about their Lord. But those who disbelieve will have garments of fire cut out for them. Over their heads will be poured boiling water. With it will be scalded what is within their bellies as well as [their] skins."
[al-Hajj, 22: 19-20]

Faces will be Burned:
"And you will see the criminals that Day bound together in chains and yokes - their garments of liquid pitch and their faces covered with fire."
[Surah Ibrahim, 14: 49-50]

"But those who scales [of good] are light, those are the ones who have lost their souls; [they will abide] in Hell eternally. The fire will burn, their faces, and they will [appear to] grin therein, their lips displaced."
[al Mu'minun, 23: 103-104]

"If only the unbelievers knew [about] when they will not be able to ward off the fire from their faces, nor from their backs, and [that] they will not be helped. No, but it will come to them suddenly and confound them. And they will not be able to avert it, nor will they be given respite."
[al Anbiya, 21: 39-40]

"The Day that their faces will be turned from side to side in the fire, they will say, 'We wish that we had obeyed Allah and obeyed the Messenger.'"
[al-Ahzab, 33: 66]

"Is, then, one who will confront with his face the evil of the punishment on the Day of Judgment [like one protected from it]? It will be said to the wrong-doers, 'Taste what you used to earn.'"
[az-Zumar, 39: 24]

Sinners will be Dragged:
"Truly, the criminals are in error and madness. The Day they will be dragged through the Fire on their faces, [they will hear], 'Taste the touch of Hell.'"
[al Qamar, 54: 47-48]

"Do you not see those who dispute concerning the signs of Allah - how they are turned away [from truth]? Those who reject the Book and that with which We sent Our messengers - soon they will know. When the yokes [will be] round their necks and the chains. They will be dragged in the boiling water. Then in the Fire they will be burned."
[Surah Ghafir, 40: 69-72]

Faces will Be Darkened:
"Do not be like those who are divided among themselves and fall into disputes after receiving clear proofs, for those will have a great punishment on the Day when some faces will be white and some faces will be black. As for those who faces are black, [it will be said], 'Did you reject faith after accepting it? Taste, then, the punishment for what you used to reject.'"
[ali'-Imran, 3: 105-106]

"For those who do good is good - and extra! No darkness or shame will cover their faces. They are companions of the Garden. They will abide in it forever. But those who have earned evil will have a reward of like evil; humiliation will cover their faces. They will have no defender from [the wrath of] Allah. Their faces will be covered with pieces of the darkness of night. They are the companions of the Fire. They will abide in it forever."
[Yunus, 10: 26-27]

Fire will Surround Them from All Directions:
"On the Day that the punishment will cover them from above them and below them, layers. With this Allah warns His servants, 'O my servants, then fear Me!'"
[az-Zumar, 39: 16]

"Say, 'The Truth is from your Lord, so let him who will, believe, and let him who will, reject [it].' Indeed We have prepared for the wrongdoers a fire whose walls surround them. If they call for relief, they will be relieved with water like molten brass that will scald their faces. How dreadful the drink. How evil the resting place."
[al Kahf, 18: 29]

Fire will Mount Right up to the Hearts:
"[It is] the fire of Allah kindled [to a blaze], which mounts right to the hearts. It will be a vault over them in outstretched columns."
[al Humazah, 104: 6-9]

Intestines will come out of Bellies:
Abu Hurairah (radiAllahu anhu) stated that Allah's Messenger (salAllahu alayhi wasalam) said: "I saw 'Amr bin 'Amir al Khuya'I dragging his intestines in the Fire; he was the first who dedicated animals to false deities."
[Muslim]

Abu Hurairah (radiAllahu anhu) reported that Allah's Messenger (salAllahu alayhi wasalam) said: "I saw 'Amr bin Luhayy bin Qam'a bin Khindif, brother of Bani Ka'b, dragging his intestines in the Fire."
[Muslim]

Abu Zayd Usamah bin Zayd bin Harithah (radiAllahu anhu) narrated that the Messenger of Allah (salAllahu alayhi wasalam) said: "On the Day of Judgment a man will be brought and thrown into Hell. As a result of this, his intestines will come out of his belly, and he will circumambulate, holding his intestines like a donkey running a mill. His companions in Hell will say to him, 'O so and so, what is this? Did you not ask people to do good and avoid evil?' He will say, 'That is true. However, I told others to do good but did not do it myself, and I forbade them to do evil, but did it myself.'"
[Sahih al-Bukhari and Muslim]

No Defense:
"Upon you, [O jinn and mankind], will be sent a flame of fire [to burn] and [molten] brass. You will have no defense!"
[ar-Rahman, 55: 35]

Weeping, Sighing and Sobbing of Its Inhabitants:
"Those who are wretched will be in the Fire. In it there will be for them the sound of exhaling and inhaling. They will dwell in it for all the time that the heavens and earth endure, except for what your Lord wills. For your Lord is the sure accomplisher of what He intends."
[Hud, 11: 106-107]

"Verily, you [unbelievers] and what you worship besides Allah are fuel for Hellfire. You will surely come to it. If those had [truly] been gods, they would not have come to it. But all will abide therein eternally. There, for them will be heaving, deep signs, and they will not hear there [anything else]."
[al Anbiya, 21: 98-100]

"Therein they will cry out [for assistance], 'Our Lord, remove us [and ] we will work righteousness - other than what we used to do.' But did We not give you long enough life that whoever would be reminded therein could be reminded, and the warner had come to you? So taste [the result of your deeds]. There is no helper for the wrongdoers."
[Fatir, 35: 37]

Regret, Grief and Self-Recrimination:
"They will conceal their regret when they see the penalty. And We will put yokes on the necks of the unbelievers. Are they recompensed except for what they used to do?"
[Saba, 34: 33]

"For those who reject their Lord is the penalty of Hell, and evil is such a destination. When they are cast therein, they will hear the terrible drawing in of its breath even as it blazes forth. It is almost bursting with fury. Every time a group is cast therein, its keepers will ask, 'Did no warner come to you?' They will say, 'Yes, a warner had come to us, but we denied and said, 'Allah has revealed nothing. You are but in great delusion.' And they will say, 'Had we listened or used our intelligence, we would not now be among the companions of the Blazing Fire.' So they will confess their sin, but far will be forgiveness from the companions of the Blazing Fire."
[al Mulk, 67: 6-11]

"If only you could see when the criminals hang their heads before their Lord, [saying], 'Our Lord, we have seen and we have heard, so sent us back [to the world]; we will work righteousness, for we are indeed certain [now].' If We had willed, We could certainly have brought every soul its guidance, but the Word will be realized: 'I will fill Hell with jinn and men all together. Taste, then- for you forgot the meeting of this, your Day, We, [too], will forget you. And the taste the punishment of eternity for what you used to do.'"
[as Sajdah, 32: 12-14]

"They will say, 'Our Lord, our misfortune overwhelmed us, and we were a people astray. Our Lord, remove us from this; if ever we return [to evil], then we will indeed be wrongdoers.' He will say, 'Remain humiliated therein, and do not speak to Me!'"
[al Mu'minun, 23: 106-108]

"For We had certainly sent unto them a Book which We had detailed with knowledge, a guide and a mercy to a people who believe. Are they waiting for it to be realized? On the Day it is realized, those who disregarded it before will say, 'Indeed, the messengers of our Lord came with the truth. Are there no intercessors [now] to intercede on our behalf? Or could we be sent back to do other than we used to do?' They will have lost their souls, and lost from them is [all] that which they used to invent."
[al-A'raf, 7: 52-53]

"They will say, 'Our Lord, you have made us lifeless twice and You have given us life twice. Now we have confessed our sins, so is there any way to get out?' [The answer will be], 'That is because when Allah was invoked alone you rejected [this], but if partners were associated with Him, you believed. The ruling [judgment] is with Allah, the Exalted, Most Great.'"
[Ghafir, 40: 11-12]

"How clearly they will see and hear the Day that they will come to Us. But the unjust today are in manifest error. But warn them of the Day of Regret, when the matter will be determined; yet, they are unmindful, and they do not believe."
[Maryam, 19: 38-39]

Abu Sa'eed (radiAllahu anhu) reported: "Allah Messenger (salAllahu alayhi wasalam) said, 'Death will be brought on the Day of Resurrection in the form of a white-colored ram. [Abu Kurayb added: "Then it will be made to stand between Paradise and Hell."] It will be said to the inhabitants of Paradise, 'Do you recognize this?" They will stretch forth their necks and look towards it, saying, 'Yes, it is death." Then it will be said to the inhabitants of the Hellfire, 'Do you recognize this?" And they will stretch forth their necks, look, and say, 'Yes it is death." Then the command will be given for slaughtering the ram, and it will be said, 'O inhabitants of Paradise, [there is now] eternity and no death." And then it will be said to the inhabitants of Hellfire, "O inhabitants of Hell, [there is now] eternity and no death."' Allah's Messenger (SAW) then recited the following verse, pointing with his hand to this material world: 'But warn them of the Day of Regret, when the matter will be determined; yet, they are unmindful, and they do not believe.'"
[Muslim, surah Maryam, 19: 39]

Abu Hurairah (radiAllahu anhu) related that the Prophet (salAllahu alayhi wasalam) said: "None will enter Paradise except that he will be shown the place that he would have occupied in Hellfire if he had been evil - so that he will be more thankful; each one of those who enter Hellfire will be shown the place that he would have occupied in Paradise if he had been good - so that he will increase in regret."
[Sahih al-Bukhari]

We hear and we obey. Forgive us, our Lord!
To You is the journey's end.
[surah Baqarah, 2: 285]

Ameen

 

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HERE are some Dua

 

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IS MUSIC HARAM ???
An article regarding Islamic Nasheed is located at the bottom of this article.

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.


Ruling on Islamic Nasheeds

The clear saheeh texts indicate in a number of ways that it is permissible to recite poetry and listen to it. It was narrated in saheeh reports that the Prophet (peace and blessings of Allaah be upon him) and his noble Companions (may Allaah be pleased with them) listened to verse, recited it (as nasheed) and asked others to recite it, both when they were travelling and when they stayed at home, in their gatherings and whilst they were working, individually, as in the case of Hassaan ibn Thaabit, 'Aamir ibn al-Akwa' and Anjashah (may Allaah be pleased with them), and in unison, as in the hadeeth of Anas (may Allaah be pleased with him) which describes the digging of the ditch (al-khandaq). Anas said:

When the Messenger of Allaah (peace and blessings of Allaah be upon him) saw how exhausted and hungry we were, he said (in verse):

"O Allaah, there is no life except the life of the Hereafter, so forgive the Ansaar and the Muhaajireen."

And they said in response:

"We are the ones who have pledged allegiance to Muhammad, to make jihaad for as long as we live."

(Narrated by al-Bukhaari, 3/1043)

And in gatherings too: Ibn Abi Shaybah narrated with a hasan isnaad that Abu Salamah ibn 'Abd al-Rahmaan said: "The Companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) did not speak in devious tones or in a soft manner. They used to recite verses in their gatherings, denouncing the affairs of their jaahiliyyah, but if it was the matter of their religion, they would become very serious and cautious (8/711).

This evidence indicates that nasheeds are permissible, whether recited individually or in unison. The word nasheed in Arabic means raising the voice when reciting verse and making the voice sound beautiful and gentle.

There are conditions to which attention must be paid with regard to this matter:

Not using forbidden musical instruments in nasheed.

Not doing it too much or making it the focus of the Muslim's mind, occupying all his time, or neglecting obligatory duties because of it.

Nasheed should not be recited by women, or include haraam or obscene speech.

They should not resemble the tunes of the people of immorality and promiscuity.

They should be free of vocal effects that produce sounds like those of musical instruments.

They should not have moving tunes which make the listener feel "high" as happens to those who listen to songs. This is the case with many of the nasheeds which appear nowadays, so that the listeners no longer pay any attention to the good meaning of the words, because they are so entranced by the tunes. And Allaah is the Source of strength.

References:

Fath al-Baari, 10/553-554-562-563
Musannaf Ibn Abi Shaybah, 8/711
Al-Qaamoos al-Muheet, 411

 

[SalmanPakRocks]

A Very Nice Story
Let me share a story with you. Two friends were travelling together. One was blind and the other could see. Now, when the night fell, they decided to take some rest and continue the journey in the morning. This area was such that in the day time the temperature increases pretty high but in the night the temperature decreases significantly. Much like the areas near the oceans. In the morning, the person who could see left to find some food. The blind man stayed behind and was just touching here and there around him. Now, what had happened at night is that one snake was passing by this place. But due to the extreme coldness, the snake became inactive, frozen, and straight. This blind man's hand fell on this snake and he thought that it's a very nice stick. He picked it up and became very happy. To a blind man, a good stick is a very valuable thing.

Later, the person who could see came back with some food and saw his friend touching a snake. So he shouted and said to throw it away. But the blind man insisted, you want this stick don't you? I am not going to throw it away. After trying hard, he couldn't convince the blind man to throw it away. Anyway, they continued their journey. Then the temperature began to rise and the snake started regaining its energy. When it received enough heat, it flexed its muscles and bit the blind man.

We can compare ourselves to this situation also. We are like this blind man and Prophet Muhammad (SAW) is like the person who could see. Prophet Muhammad (SAW) went to Miraj and saw the horrors of Hell and the blissfulness of Paradise. Now, the Prophet told us about many things to give up and stay away but because we can't see the dangers that's why we don't pay any attention to them. But when the time comes, we will get into serious problems. That is why, we should follow the rules and regulations of Islam.

 

[SalmanPakRocks]

HERE IS ANOTHER VERY GOOD STORY !!
There was a country long time ago where the people would change a king every year. The person who would become the king had to agree to a contract that he will be sent to an island after his one year of being a king. So, one king finished his term and it was time for him to go to the island and live there. The people dressed him up in expensive clothes and put him on an elephant and took him around the cities to say goodbye to all the people. This was the moment of sadness for all the kings who ruled for one year. After saying goodbye, the people took the king with a boat to the remote island and left him there. On their way back, they discovered a ship that had sunk just recently. They saw a young man who survived by holding on to a floating piece of wood. As they needed a new king, they picked up the young man and took him to their country. They requested him to be a king for a year. First he refused but later he agreed to be a king. People told him about all the rules and regulations and that how he will be sent to an island after one year.

After three days of being a king, he asked the ministers if they could show him the island where all the other kings were sent. They agreed and took him to the island. The island was covered with thick jungles and sound of vicious animals were heard coming out of them. The king went little bit inside to see how it was and discovered the dead bodies of all the past kings. He understood that as soon as they were left in the island, the animals came and killed them. The king then went back to the country and requested the people to provide him with 100 strong workers. He was provided with 100 workers and he took them to the island and told them to remove all the deadly animals and to cut down all the trees. He would visit the island every month to see how the work is progressing. In the first month, all the animals were removed and many trees were cut down. In the second month, the whole island was cleaned out. The king then told the workers to plant gardens in various parts of the island. He also took with himself useful animals like chickens, ducks, birds, goats, cows etc. In the third month, he ordered the workers to build big houses and docking stations for ships. Over the months, the island turned into a beautiful place. The young king would wear simple clothes and spend very little from his earnings. He sent all the earnings to the island for storage. Nine months have passed like this. The king called the people and told them that "I know that I have to go the island after one year, but I would like to go there right now." But the people didn't agree to this and said that he have to wait for another 3 months to complete the year.

3 months passed and now it was a full year. The people dressed up the young king and put him on an elephant to take him around the country to say goodbye to others. However, this king is unusually happy to leave the kingdom. People asked him, "All the other kings would cry at this moment and why are you laughing?" He replied, "Don't you know what the wise people say? They say that when you came to this world as a baby, you were crying and everyone was smiling. Live such a life that when you are dieing, you will be smiling and everyone around you will be crying. I have lived that life. While all the other kings were lost into the luxuries of the kingdom, I always thought about the future and planned for it. I turned the deadly island into a beautiful abode for me where I can stay peacefullly."

We should take a lesson from this story about how we should also live our life. The life of this world is to prepare for the life hereafter. In this life, we shouldn't get lost into the beautiful things of this world and forget about what is to come in the afterlife. Rather, even if we are kings, we should live a simple life like our beloved Prophet Muhammad (SAW) and save all our enjoyments for the hereafter. May Allah make it easy for us all.

 

[scouserlfc]

Really cool stories based on morals of Islam.Awesome u desrve an infinite thanks for that

 

[SalmanPakRocks]

No problem bro!!! doing Jihad !!!

 

[scouserlfc]

yeah i know thats what i was abt to mention but one thing whenever u write this write some of it at a time u shudnt write all of it at once as im pretty sure very few read it,u could write cont, in the end this will create interest and everyone will read it.

 

[SalmanPakRocks]

ok thanks for the advice !!