- THE QUESTION OF MUSIC AND SINGING
- THE ARGUMENTS OF THE MODERNIST JUHHAAL
- THE STATEMENTS AND PRACTICES OF SOME AULIYA
- THE ARGUMENTS OF THE LEGALIZERS
- THE MODERNIST ATTITUDE
- A SUMMARY OF THE NARRATIONS OF PERMISSIBILITY
- THE EVIDENCE OF THE QUR’AAN
- THE EVIDENCE OF THE HADITH
- THE STATEMENTS OF THE SAHAABAH
- THE SALF-E-SAALIHEEN, MUSIC AND SINGING
- THE RULINGS OF THE FUQAHA
- MORE RULINGS OF THE FUQAHA
- THE DUFF
- THE YARAA’
- DUFF, MIZHAR AND GHIRBAAL
- SUMMARY OF THE FOUR MATH-HABS
- THE SAMA’ (SINGING) OF SOME OF THE AULIYA
- THE SAMA’ OF THE AULIYA IS NOT DALEEL
- THE SAMA’ OF THE SUFIYA
- THE ARBITRATOR
- THE TAUBAH OF THE AULIYA
- THE SHAAFI PERMISSIBILITY
- THE HANAFI MATH-HAB
- ABROGATION OF THE DUFF’S PERMISSIBILITY
- SINGING AND THE AHAADITH
- THE ONE WHO LISTENS TO SAMA’
- THE SPIRITUAL DANGERS OF SAMA’
- THE DECEPTION OF DHAEEF AHAADITH
- RATIONAL ARGUMENTS
- THE FINAL WORD
- THE WAY IN A CONFLICT
- THE SUMMARY OF THIS DISCUSSION
At the very outset of this treatise it was already mentioned that the Dalaa-il (Proofs and Basis or Sources of Law) of Islam are only Four, viz., Kitaabullaah, Sunnah of the Rasool, Ijma’ and Qiyaas-e-Shar’i. Besides these Four Sources of the Shariah, there is no other Daleel on the basis of which a hukm (law) may be formulated for any new development which may occur on earth right until the Last Day.
Sama’ of some of the Auliya is singing of religious songs without musical instruments. As explained earlier, it is further conditioned with a number of strict stipulations. It is essentially a private affair restricted to some Sufis. It has never been introduced by the Sufis as a practice for mass consumption and participation. All the true Sufiya are unanimous in their declaration of hurmat (being haraam) of sama’ for the public at large, as well as for the elite Sufis if any of the restrictive conditions are not found.
Sama’ was not a practice of Rasulullah (sallallahu alayhi wasallam) nor of the Sahaabah. It has neither origin nor sanction in Kitaabullah and the Sunnah. It is a practice which itself stands in need of a Shar’i hukm for the guidance of the Ummah. When this practice developed in later years, the need arose for the Shariah to issue its ruling—whether it is permissible or haraam. Hence, on the basis of the Four Sources of Islam, the Fuqaha issued their ruling which has already been presented and explained in the aforegoing pages.
Now, if anyone requires a ruling for the gamut of musical instruments and styles of singing in vogue in this age, it will be absurd to cite sama’ as a basis and claim permissibility because sama’ is not among the adil-lah Ar-ba’ah (The Four Sources of the Shariah). To formulate a hukm for musical instruments and singing, the imperative need is to refer to the
Sources of Islamic Law, not to a practice which originated in later times and which is not a Daleel of the Shariah. It should now be conspicuously clear and readily comprehensible to even laymen that the endeavour to legalize musical instruments and singing on the basis of sama’ is an abortive attempt which is totally absurd in terms of the principles of the Shariah. It is an unprincipled way of argumentation which exhibits the gross ignorance of the modernist deviates who love to project themselves as members of the intelligentsia. But, the denudation of their intellectual capacity resulting in total bereavement of straight and principled reasoning, is self-evident from their lack of understanding of the operation of the principles of Shar’i Law.
It is this intellectual impotency arising from the inordinate crave to gratify the dictates and demands of the carnal nafs, which constrains the modernist deviate juhhaal to tender in substantiation of their fallacies such ludicrous arguments which compel men of learning to smile and laugh with contempt. If it was not for the confusion which the ignoramuses create in the ranks of the unwary laymen with their devious and fallacious reasoning, the need for a refutation of their stupidities would not have developed. The only valid argument produced in substantiation of a claim made in the name of the Shariah is the one which is based on the Qur’aan, Sunnah, Ijma’ or Qiyaas. Far from sama’ being a valid basis, even on the assumption of its permissibility, it is in fact in conflict with all the Proofs of the Shariah. It has been unanimously proclaimed haraam by all Authorities of the Shariah. Even the Sufis who have participated in it, aver that it is a remedy – a medicine – for severe spiritual ailments. In view of this act being the only medicine available for their sickness, they have deemed it permissible only for themselves in the same way as a haraam physical medicine becomes permissible for a man who suffers from a disease, but who is unable to obtain a halaal remedy. In corroboration of this averment, we present the following exposition of the Sufiya’:
“Qaadhi Humaiduddeen said: ‘I listen to sama’ and I say on the basis of the statement of the Ulama that it is halaal because I am a sick person suffered from a heart problem. The only remedy available for this ailment is sama’. According to Hadhrat Imaam Abu Hanifah (rahmatullah alayh), the medical treatment for such a person is permissible with even liquor if a halaal remedy is not available, and also if there is consensus of the physicians that there is cure on it (in the haraam medicine). On this basis it is permissible for me to listen to sama’ as a remedy for my incurable disease of the heart while it is haraam for you.” (As-Sunnatul Jaliyyah)
A practice which is a concession for certain persons suffering from ailments cannever be cited as a basis for permissibility of other misdeeds, moreover when such misdeeds are in flagrant violation of all the Dalaail of the Shariah.