- 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
In view of the recognition of the moral and spiritual dangers inherent in the remedy of sama’ for the masses, those Auliya who had participated in it had publicly proclaimed their repentance (Taubah). Thus, it is on authentic record that illustrious and renowned Auliya such as Hadhrat Junaid Baghdaadi (rahmatullah alayh) and Hadhrat Nizaamuddin Sultaanul Auliya (rahmatullah alayh) had announced their Taubah and had retracted their views on sama’.
These illustrious Auliya had considered it expedient to proclaim their repentance. They had foreseen that their sama’ which is medicine for ailments, would later be cited as a basis for the justification of haraam music and singing. The indulgent masses would extract unlawful licence for evil and haraam, hence they were constrained to announce their Taubah.
There can be absolutely no scope for permissibility of music and singing when even great Auliya had dissociated from sama’ in which they had participated.
There is a difference of heaven and hell between sama’ and the music and singing of the masses – especially of the kuffaar masses whose acts and antics of fisq and fujoor Muslims have adopted. It is only a shaitaani logic which promotes permissibility of the nafsaani music and singing in vogue. When the Mashaaikh have even castigated the duff, it does not behove Muslims who subscribe to the Sunnah to audaciously indulge in music and singing, leave alone believing it to be permissible.
Hadhrat Hasan Basri (rahmatullah alayh), who was among the most senior Taabieen, said:
“The duff is not of the Sunnat of the Muslimeen.” This illustrious Imaam of the Deen was not ignorant of the permissibility ascribed to the duff by some Fuqaha, and that even during the time of Rasulullah (sallallahu alayhi wasallam), this instrument was employed on marriage occasions. Nevertheless, he emphatically decried it and proclaimed that it is not the way of the Muslimeen. The duff was part of the culture of the Arabs from time immemorial. It did not find its origin in the Sunnah. It was merely tolerated in special occasions of happiness.