Bismillah Hir Rahmaan Nir Raheem
Assalaamu laykum wa rahmatuallahi wa barakatuhu
http://islamandmusic.blogspot.com/2008/04/consensus-of-companionstaabieen-imams.html
THE VIEW OF THE TAABI'EEN IMAMS AND SCHOLARS AFTER THEM
The view held by the companions was generally adhered to by the taabi'een and
their followers, the four imams and the great majority of dependable Islamic
scholars up to the present time. From among the taabi'een and their followers,
there are such authorities as Mujaahid, Ikrimah, An-Nakha'i and Al-Hassan
Al-Basri.(*107)
IMAM ABU HANEEFAH:
Imam Abu Haneefah(*108) has perhaps the harshest view of the four famous Imams
of jurisprudence. His school of thought is the strictest, for he detested
singing and considered it sinful. As for his disciples, they have explicitly
confirmed the prohibition of listening to all musical amusements and pastimes,
including wind instruments (mazaameer),(*109) all types of tambourines, hand
drums (dufoof)(*110) and even the striking of sticks(al-qadeeb). They have
asserted that such actions constitute disobedience to Allah and that the
performer of such action is sinful, therefore necessitating rejection of his
testimony.(*111) They have further stated that it is incumbent upon the Muslim
to struggle to avoid listening to such things, even if he were passing by or
stationed near them (without any willful intention). Abu Haneefah's closest
disciple, Abu Yoosuf, stated that if the sound of musical instruments
(ma'aazif) and amusements (malaahi) were heard coming
from a house, the house could be entered without permission of its
owners.(*112) The justification for this is that the command regarding the
prohibition of abominable things (munkaaraat) is mandatory, and cannot be
established if such entering rests upon the permission of the residents of the
premises.(*113) This is the madhhab (position) of the rest of the Kufic
scholars as well, such as Ibraheem An-Nakha'i, Ash-Sha'bi, Hammaad and
Ath-Thowri. They do not differ on this issue. The same can be said of the
general body of jurisprudence of Al-Basrah.(*114)
IMAAM MAALIK:
It is related by Ibnul-Jowzi that Ishaaq bin 'Eesaa At-Tabba'a asked Imaam
Maalik bin Anas,(*115) the leading jurisprudent of Madeenah, about the view of
the people of Madeenah regarding singing (ghinaa). He replied, "In fact, that
is done by the sinful ones." Abut-teeb At-Tabari said, "As for Maalik bin Anas,
he truly did prohibit singing and listening to it." He further related that
Maalik said, "If one purchased a slave-girl(*116) and found her to be a
professional singer, he could return her to the original owner for
reimbursement on the claim of having found fault in the merchandise."(*117) The
ruling of prohibition (tahreem) is generally agreed upon by the scholars of
Madeenah. The Maaliki jurisprudence and commentator, Al-Qurtubi, reports Ibn
Khuwayz Mandaad as saying that Imam Maalik had learned singing and music as a
small boy until his mother encouraged him to leave it for a study of the
religious sciences. He did, and his view became that such
things were prohibited.(*118) Al-Qurtubi confirmed Maalik's view by saying
that the only exception to this general ruling was the type of innocent songs
such as those sung to placate the camels during travel, or during hard labor or
boredom or during times of festivity and joy, such as the 'Eed days and
weddings - the latter to the accompaniment of a simple daff (hand drum).
Al-Qurtubi then said, "As for that which is done in our day, by way of the
[blameworthy] innovations [bidah] of the Sufi mystics in their addition to
hearing songs to the accompaniment of melodious instruments such as flutes,
string instruments, etc., such is haraam [forbidden].(*119)
IMAAM SHAAFI'EE:
In the book, Aadaabul Qadaa, Ash-Shaafi'ee is reported as saying, "Verily, song
is loathsome [makrooh]; it resembles the false and vain thing [al-baatil]. The
one who partakes of it frequently is an incompetent fool whose testimony is to
be rejected."(*121) His closest and most knowledgeable disciples clearly
stipulate that his position on this issue is that of prohibition (tahreem) and
they rebuke those who attribute its legality to him.(*122) This is confirmed by
the later Shafi'ite scholar, Ibn Hajar Al-Haythami. He related that one of
Ash-Shaafi'ee's disciples, Al-Haarith Al-Muhaasibi (d.243 H) said, "Song is
haraam, just as the carcass [maytah](*123) is." Furthermore, the statement that
singing is haraam is found in the treatise, Ash-Sharh Al-Kabeer, by the
authoritative Shafi'ite scholar, Ar-Raafi'ee (d.623 H.). This is further
corroborated by the accomplished Shafiiite jurisprudent, Imam An-Nawawi (d.676
H.) in his Rowdah.(*124) Such is the
correct view of the dependable scholars of the Shafi'ite madhhab. However, due
to limited knowledge and personal fancy and desire, a few of their latter-day
scholars disagree with this view.(*125)
IMAM AHMAD BIN HANBAL:
Imaam Ahmad's(*126) position regarding this issue has been narrated in detail
by the Hanbalite jurisprudent and Quranic commentator, Abul-Faraj Ibnul-Jowzi
(d.597 H.) in his treatise, Tablees Iblees (Satan's deception). He tells us
that ghinaa during Ahmad's era consisted primarily of a rhymed, rythmical
chanting (inshaad) of poems(*127) whose purpose was to lead people to a pious,
abstentious way of life. However, when such chanters began to vary their simple
style to one of a throbbing, affected melody, the narrations regarding Ahmad
began to differ. His own son and student, Abdullah, relates that his father
said, "Singing(*128) sprouts hypocrisy in the heart; it doesn't please me." The
scholar, Ismaa'eel bin Ishaaq Ath-Thaqafi, reports that Ahmad was questioned
regarding one's listening to those poems (qasaaid) to which he replied, "I
despise it, for it is a bid'ah [innovation]. Don't sit down to listen to its
reciters." Abul-Haarith relates that
Ahmad said, "At-taghyeer(*129) is an innovation," whereupon it was said, "But
it sensitizes and softens the heart." Ahmad rejoined, "It is a bid'ah
[blameworthy innovation]." Yaqoob Al-Haashimi narrates that Ahmad said,
"At-taghyeer is a recent innovation," and Yaqoob bin Gayyaath reports him as
saying that he despised at-taghyeer and prohibited one's listening to it.(*130)
Ibnul-Jowzi then mentioned some narrations related by Abu Bakr Al-Khlallaal and
Ahmad's son Saalih, which indicate Ahmad's not being averse to poetry sessions.
It is related that Ahmad heard a singer (qawwal) a didn't reproach him,
whereupon Saalih said to him, "Oh father, didn't you used to criticize and
censure such a thing?" Ahmad replied, "That was because I was told that they
were doing reproachable things, so i despised it; as for this, I do not dislike
it." Ibnul-Jowzi commented at this point, "Some of the scholars of our
[Hanbalite] school mention that Abu Bakr Al-Khallaal (d.311 H.) and his
disciple, Abdul-Azeez, permitted singing [ghinaa]. Such a statement refers to
the spiritual poems [qasaaid zuhduyyaat] which were prevalent during their
time. This is precisely the type of singing which was not disliked by Ahmad [as
previously mentioned].(*131) Ahmad bin Hanbal attests to this in the instance
where he was asked regarding a deceased person who
left behind him a son and a [professional singing] slave-girl.(*132) The son
then needed to sell her. Ahmad said that she was not to be sold on the basis of
her being a singer. Upon this it was said to him that, [as a singer], she was
worth thirty-thousand dirhams, whereas if she were sold only on the basis of
her being simply a slave-girl, she would perhaps be worth only twenty dinars.
Ahmad reaffirmed that she was allowed to be sold only on the basis of her being
simply a slave-girl." Ibnul-Jowzi explained, "The reason Ahmad said this is
because the singing slave-girl doesn't sing spiritual poems [qasaaid
zuhdiyaat]; rather, she sings throbbing lyrics which incite passion in one's
being. This is proof that such singing is haraam, for if it were not so, the
incurred loss of the orphans son's wealth would not be permissible.(*133)
Furthermore, it is reported by the jurisprudent Al-Mirwazi that Ahmad bin
Hanbal said, "The earnings of the effeminate
[mukhannath] singer are foul [khabeeth] because he doesn't sing spiritual
poems, but rather, he sings erotic poetry [al-ghazal] in a licentious, cooing
manner."
Ibnul-Jowzi concluded that it is obvious from what has preceded that the
variant narrations relating to Ahmads dislike of (karaahah) or permission for
singing depended upon the type of singing that was meant. As for the type of
singing which is popular today,(*134) it would be forbidden according to
Ahmad's view. If only he could see what the people have added to it by way of
innovation.(*135)
In conclusion, the general consensus of the companions, taabi'een and the
following generations of Islamic scholars up to the present day, including the
four Imams, points to the ruling of prohibition of music and song (other than
the exceptions to be mentioned later).
Surah Isra 17 verse 80 Say: "O my Lord! let my entry be by the Gate of Truth
and Honor and likewise my exit by the Gate of Truth and Honor; and grant me
from Thy Presence an authority to aid (me)."
Ameen,Thumameen.
Transliteration :Wa qur rabbi adkhilni mudkhala sidqiw wa akhrijni mukhraja
sidqiw wa-j'al li mil ladunka sulta_nan nasira_(n).
Al-Tirmidhi HadithHadith 2482 Narrated by AbuHurayrah (May Allah be pleased
with him)
Allah's Messenger (peace be upon him) used to say, " O Allah, grant me benefit
in what Thou hast taught me, teach me what will benefit me, and increase my
knowledge. Praise be to Allah in all circumstances. I seek refuge in Allah from
the state of those who go to Hell."
Tirmidhi and Ibn Majah transmitted it, Tirmidhi saying this is a tradition
whose isnad is gharib.
Transliteration:an Abi Hurairah (radiya Allahu anhu) qaal:
qaala Rasul Allah (salla Allahu alayhi wa sallam): "Allahumma infa'ni bima
'allamtani, wa allimni maa yanfa'oni wa zidni 'ilman, alhamdulillahi alaa kolli
haal, wa a'odtho billahi min haali ahlil naar."
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