A friend of mine forwarded an article of Dr Shehzad Saleem (of Al-Mawrid) to me and asked my opinion about it. In that article, Dr Saleem has presented his view that music is not absolutely forbidden in Islam. Rather only music and songs which possessed an element of immorality in them had been forbidden.
That article has been reproduced below. I have given my comments on it in green color. The original article has been taken from this link.
Question:
In response to my question regarding music, you mentioned that "....music in itself is not prohibited in the absolute sense. If it is, then the sources of Islam must mention it." According to the people who consider Hadith as an independent source of understanding religion, music has been absolutely prohibited and they will bring forth the Hadith which say that music is forbidden. How you will answer that?
Secondly, you wrote that "Prohibiting something because its use might lead to sin is always a prerogative of the state". I understand your point. But we have examples where God prohibited some thing for Sadd zari'a. Is not there any possibility that prophet (sws) prohibited music as a sadd zari'a?
Secondly, you wrote that "Prohibiting something because its use might lead to sin is always a prerogative of the state". I understand your point. But we have examples where God prohibited some thing for Sadd zari'a. Is not there any possibility that prophet (sws) prohibited music as a sadd zari'a?
Answer:
People who argue that Hadith can give an independent directive of prohibition will be told how musical gatherings were inflicted with liquor consumption and lewd songs -- which is evident from other narratives as well as from history. Similarly, they will be told that how would they explain narratives in which the Prophet (sws) encouraged music and singing. Both are detailed out below.
As for the first issue, it has been narrated in the Sahih of Al-Bukhari an incident from which the extent such gatherings of music and dance had reached can be imagined. It took place right after the battle of Badr:
As for the first issue, it has been narrated in the Sahih of Al-Bukhari an incident from which the extent such gatherings of music and dance had reached can be imagined. It took place right after the battle of Badr:
حُسَيْنَ بن عَلِيٍّ عليهم السَّلَام أخبره أَنَّ عَلِيًّا قال كانت لي شَارِفٌ من نَصِيبِي من الْمَغْنَمِ يوم بَدْرٍ وكان النبي صلى الله عليه وسلم أَعْطَانِي مِمَّا أَفَاءَ الله عليه من الْخُمُسِ يَوْمَئِذٍ فلما أَرَدْتُ أَنْ أَبْتَنِيَ بِفَاطِمَةَ عليها السَّلَام بِنْتِ النبي صلى الله عليه وسلم وَاعَدْتُ رَجُلًا صَوَّاغًا في بَنِي قَيْنُقَاعَ أَنْ يَرْتَحِلَ مَعِي فَنَأْتِيَ بِإِذْخِرٍ فَأَرَدْتُ أَنْ أَبِيعَهُ من الصَّوَّاغِينَ فَنَسْتَعِينَ بِهِ في وَلِيمَةِ عُرْسِي فَبَيْنَا أنا أَجْمَعُ لِشَارِفَيَّ من الْأَقْتَابِ وَالْغَرَائِرِ وَالْحِبَالِ وَشَارِفَايَ مُنَاخَانِ إلى جَنْبِ حُجْرَةِ رَجُلٍ من الْأَنْصَارِ حتى جَمَعْتُ ما جَمَعْتُ فإذا أنا بِشَارِفَيَّ قد أُجِبَّتْ أسنمتهما وَبُقِرَتْ خَوَاصِرُهُمَا وَأُخِذَ من أَكْبَادِهِمَا فلم أَمْلِكْ عَيْنَيَّ حين رأيت الْمَنْظَرَ قلت من فَعَلَ هذا قالوا فَعَلَهُ حَمْزَةُ بن عبد الْمُطَّلِبِ وهو في الْبَيْتِ في شَرْبٍ من الْأَنْصَارِ عِنْدَهُ قَيْنَةٌ وَأَصْحَابُهُ فقالت في غِنَائِهَا ألا يا حَمْزُ لِلشُّرُفِ النِّوَاءِ فَوَثَبَ حَمْزَةُ إلى السَّيْفِ فَأَجَبَّ أَسْنِمَتَهُمَا وَبَقَرَ خَوَاصِرَهُمَا وَأَخَذَ من أَكْبَادِهِمَا
Husayn ibn 'Alī reported that 'Alī said: "From among the spoils of Badr, a she-camel was given to me as my share. Besides her, the Prophet (sws) also gave me another she-camel from the gains of khums. When my marriage was decided with Fatimah the daughter of the Prophet (sws), I made a deal with a goldsmith belonging to the tribe of Qaynuqa' that he would go with me to bring a special type of grass by loading it on the camels. By selling this grass to the goldsmiths I wanted to throw my walīmah. For this, I arranged for ropes and packsaddle for my she-camels. These camels were sitting in the house of a person from the Ansār tribe. After gathering these things I went to the camels, I saw that someone had chopped off their humps and taken out their livers by cutting open their stomachs. I could not restrain my tears at this situation. I asked people: 'Who is responsible for this?' They replied: 'Hamzah ibn 'Abd al-Muttalib; he is drinking liquor in this house along with many people of the Ansār. A songstress is also present there along with his friends. What happened was that when she sang the following words: "Hamzah! Get up and slay these robust she-camels," he immediately pounced on them with a sword and chopped off their humps, and took out their livers by slicing open their stomachs." (Bukhari, No. 3781).
Comment 1:
I don't know which version of Sahih Bukhari the author is using, but in the international version, the reference for this hadith is 4003 or 64/54.
https://sunnah.com/bukhari/64/54
The conclusion that the author has tried to draw from this hadith is very illogical. The author assumes that this hadith mentioned singers so music is allowed. But then this hadith also mentions alcohol, is alcohol allowed too then?
This hadith is obviously from the earlier period of Madina. This hadith is about Hamzah (may Allah be pleased with him) who died in the battle of Uhud in 3AH. At that time, many of the commandments had not been given yet, including the commandment for alcohol and music.
Instead of looking at a single ayah or hadith in isolation, the proper methodology is to look at the all the ayahs and ahadith on a topic, see how the sahaba understood them and acted upon them. And then form your opinion. We can only get the real picture of an issue from the actions of sahaba after the death of the Prophet (peace be upon him) because Deen had been completed, no more revelation was going to come. And in the lifetime of sahaba, it was present in the purest and most pristine form with no outside influences to pollute it. The actions of sahaba tell us whether music is allowed or not allowed.
It seems to me that the author has already made up his mind about the issue and he is just looking for references to justify his opinion by any means. This is the classic "pick and choose" method to justify your stance. That is poor scholarship and research methodology.
I don't know which version of Sahih Bukhari the author is using, but in the international version, the reference for this hadith is 4003 or 64/54.
https://sunnah.com/bukhari/64/54
The conclusion that the author has tried to draw from this hadith is very illogical. The author assumes that this hadith mentioned singers so music is allowed. But then this hadith also mentions alcohol, is alcohol allowed too then?
This hadith is obviously from the earlier period of Madina. This hadith is about Hamzah (may Allah be pleased with him) who died in the battle of Uhud in 3AH. At that time, many of the commandments had not been given yet, including the commandment for alcohol and music.
Instead of looking at a single ayah or hadith in isolation, the proper methodology is to look at the all the ayahs and ahadith on a topic, see how the sahaba understood them and acted upon them. And then form your opinion. We can only get the real picture of an issue from the actions of sahaba after the death of the Prophet (peace be upon him) because Deen had been completed, no more revelation was going to come. And in the lifetime of sahaba, it was present in the purest and most pristine form with no outside influences to pollute it. The actions of sahaba tell us whether music is allowed or not allowed.
It seems to me that the author has already made up his mind about the issue and he is just looking for references to justify his opinion by any means. This is the classic "pick and choose" method to justify your stance. That is poor scholarship and research methodology.
In other words, musical gatherings were not disallowed per se. it was because of these forbidden elements found in them that they were forbidden. Thus in some narratives musical instruments are censured because of this aspect. (see for example Bukhari, No: 5268). They were used in gatherings which were vulgar and lecherous. Their positive use was never forbidden:
As regards the second issue, we find narratives which show that such music and songs were not disallowed by the Prophet (sws):
As regards the second issue, we find narratives which show that such music and songs were not disallowed by the Prophet (sws):
عن عُرْوَةَ عن عَائِشَةَ قالت دخل عَلَيَّ رسول اللَّهِ صلى الله عليه وسلم وَعِنْدِي جَارِيَتَانِ تُغَنِّيَانِ بِغِنَاءِ بُعَاثَ فَاضْطَجَعَ على الْفِرَاشِ وَحَوَّلَ وَجْهَهُ وَدَخَلَ أبو بَكْرٍ فَانْتَهَرَنِي وقال مِزْمَارَةُ الشَّيْطَانِ عِنْدَ النبي صلى الله عليه وسلم فَأَقْبَلَ عليه رسول اللَّهِ عليه السَّلَام فقال دَعْهُمَا فلما غَفَلَ غَمَزْتُهُمَا فَخَرَجَتَا وكان يوم عِيدٍ
Urwah reports that 'Ā'ishah said: "The Prophet (sws) once came over to me. On this occasion, two slave-girls were singing the songs related to the battle of Bu'āth. He lay down on a bed, and turned himself to the other side. In the meantime, Abū Bakr came along and scolded me for what was going on and said: 'Why these devilish musical instruments in the presence of the Prophet (sws)?' The Prophet turned and said: 'Leave them alone and let them sing. When Abū Bakr got involved in some work, I gestured towards these songstresses to go. So they went away. This was the day of 'īd. (Bukhari, No: 907)
It is evident from the above narrative that the Prophet (sws) did not prohibit singing and music on the occasion of 'īd. Not only did he not express any resentment on the two slave-girls singing, he even stopped Abū Bakr (rta) from asking them to discontinue.
Comment 2:
Again the reference is different from the international standard version of Sahih Bukhari. This is hadith 949-950 or 13/2.
https://sunnah.com/bukhari/13/2
It is quite illogical to assume that “musical instrument (tambourine) common in those times”.
Notice the behaviour of Hazrat Abu Bakar (may Allah be pleased with him). He was surprised and angry about “devilish instruments”. How can the author then say that it was common? It’s a very strange argument.
Hazrat Abu Bakar (may Allah be pleased with him) is giving the normal response of any Muslim of that time. He thinks of music as devilish and that is the rule. The Prophet (peace be upon him) is giving an exception to this rule that it’s the day of Eid so let them enjoy a little. But Aisha (may Allah be pleased with her) started feeling shy and sent the singers away. Why did she send them away if this was the normal routine as the author says that “its evident”.
It was the day of Eid. The singers were singing war songs (which are allowed), they weren’t singing love songs or any lewd songs. They were using tambourine, one sided drum (duff, which is allowed for happy occasions like Eid and weddings etc.). The Prophet (peace be upon him) made an exception for them and allowed them to sing. Yet this was so unusual that Hazrat Abu Bakar (may Allah be pleased with him) got angry and Hazrat Aisha (may Allah be pleased with her) sent the singers away.
How can someone say that this is something common? That is very illogical!
The
following narrative shows that singing with a musical instrument
(tambourine) common in those times was also not prohibited by the
Prophet (sws):
عن الرُّبَيِّعِ بِنْتِ مُعَوِّذٍ قالت دخل عَلَيَّ النبي صلى الله عليه وسلم غَدَاةَ بُنِيَ عَلَيَّ فَجَلَسَ على فِرَاشِي كَمَجْلِسِكَ مِنِّي وَجُوَيْرِيَاتٌ يَضْرِبْنَ بِالدُّفِّ يَنْدُبْنَ من قُتِلَ من آبَائِهِنَّ يوم بَدْرٍ حتى قالت جَارِيَةٌ وَفِينَا نَبِيٌّ يَعْلَمُ ما في غَدٍ فقال النبي صلى الله عليه وسلم لَا تَقُولِي هَكَذَا وَقُولِي ما كُنْتِ تَقُولِينَ
l-Rabī' bint Ma'ūdh said: "When I departed as a bride to my husband's house, the Prophet (sws) came over to me and sat on my bedding the way you are sitting on it. At this time, our slave-girls were singing an elegy to the martyrs of Badr on a small tambourine. On this occasion, one of the slave-girls while singing said the words: 'Present amongst us is the Prophet who knows what is going to happen in the future.' At this the Prophet said: 'Do not say this but sing what you were singing before.'" Bukhari: 3779
Comment 3:
Correct Reference: 4001 or 64/52
https://sunnah.com/bukhari/64/52
Same point as the previous hadith.
It was the day of wedding. War songs. Tambourine.
https://sunnah.com/bukhari/64/52
Same point as the previous hadith.
It was the day of wedding. War songs. Tambourine.
It is evident from some narratives that the Prophet (sws) had kept a person called Anjashah who was a camel-driver who would sing marching tunes to boost the speed of the camels. During one journey, when these camels were impelled to trudge faster by his chants, the Prophet (sws) lovingly chided him that he should think of the women riding the camels lest they should fall down because of their fast speed:
حدثنا إِسْحَاقُ أخبرنا حَبَّانُ حدثنا هَمَّامٌ حدثنا قَتَادَةُ حدثنا أَنَسُ بن مَالِكٍ قال كان لِلنَّبِيِّ صلى الله عليه وسلم حَادٍ يُقَالُ له أَنْجَشَةُ وكان حَسَنَ الصَّوْتِ فقال له النبي صلى الله عليه وسلم رُوَيْدَكَ يا أَنْجَشَةُ لَا تَكْسِرْ الْقَوَارِيرَ قال قَتَادَةُ يَعْنِي ضَعَفَةَ النِّسَاءِ
Anas reported that the Prophet had a camel-driver called Anjashah and he had a very melodious voice. In one journey, the Prophet (sws) said to him: "Sing slowly O Anjashah lest you might break these delicate crystals." Qatādah clarified that this refers to delicate women. (Bukhari, No: 5857)
Comment 4:
Hunh? Anjashah had a melodious voice so music is allowed?
He could have been reciting the Quran in a melodious voice for all we know. But again, as I pointed out before, the author seems bent on justifying his opinion about music being allowed. Here he is just twisting words. He saw the word melody and he could only think of music.
The actual hadith does not even say “sing slowly”, it says “drive slowly”. Before changing the words of hadith, the author could have thought about the implications. How are the delicate crystals in any danger from his fast singing?? But if he was driving the camels quickly then of course the riders are in danger and the statement is logical.
This is hadith 6202 or 78/226
https://sunnah.com/bukhari/78/226
In the light of this analysis, the prohibition of music can be easily
understood: only music and songs which possessed an element of
immorality in them had been forbidden.
Final Thoughts:
I think this is the end of the document. So out of hundreds of thousands of ahadith, the author could only find these 3-4 ahadith to justify his stance and I have tried my best to convey how the scholars of Ahl-uss-Sunnah explain these ahadith.
I think this is the end of the document. So out of hundreds of thousands of ahadith, the author could only find these 3-4 ahadith to justify his stance and I have tried my best to convey how the scholars of Ahl-uss-Sunnah explain these ahadith.
There are many ahadith which explicitly mention that music is haram and the author has made no attempt to explain those ahadith because of course he cannot explain them from the view point that music is allowed. So he chose not to mention those ahadith at all. This is intellectual dishonesty. He just cherry picked those ahadith that seemed to affirm his point of view and totally ignored those ahadith that contradicted his point of view.
If we take the viewpoint of author then we end up with a clear contradiction between sahih ahadith and the author had made no attempt to reconcile that contradiction. He cannot reconcile that conflict no matter how much he bends or misquotes those ahadith so he just turned a blind eye to them.
On the other hand we have the established principles of Ahl uss Sunnah which take the whole compendium of ahadith in totality with no cherry picking. They give a wholesome package which give a complete picture with no contradictions. Rules are clearly explained, exception are meticulously recorded and carefully explained. There is no conflict between Quran and Hadith, and between one hadith and other ahadiths in this viewpoint. Its not hard for me to decide which is the better view point.
The Prophet (peace be upon him) said, "From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk, the drinking of alcoholic drinks and the use of musical instruments, as lawful. (Sahih Bukhari: 74/16)
https://sunnah.com/bukhari/74/16
Our author here seems to be one of those guys.
If you want to see what the scholars of Islam have said about music, then please see this link.