- 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 their laborious and ludicrous efforts to bolster their baseless idea, the ignoramuses and the deviant modernists have not been able to provide a Shar’i basis structured on the Four Sources of the Shariah for their view. They have relied primarily on the practice and statements of some Auliya and on some Hadith narrations which pertain to exceptions and abrogated practices, not to the general law and rule pertaining to music and musical instruments. Should it be momentarily conceded that some Auliya centuries after Rasulullah (sallallahu alayhi wasallam), had condoned music and musical instruments, the simple and straightforward response is that such statements of the Auliya which are in conflict with any of the teachings of the Shariah should be set aside. A suitable interpretation has to be tendered for such conflicting acts and practices which have been attributed to some of the Auliya so that these august personalities are not accused of being in disharmony with the Shariah.
In reality the illustrious Auliya are not in conflict with the Shariah. They were embodiments of the Sunnah. In fact, they were the epitomes of the Beautiful Example (Uswah-e- Hasanah) of Rasulullah (sallallahu alayhi wasallam). However, certain of their utterances and practices were constrained by spiritual conditions, ecstasies and ailments. These statements and practices which are ostensibly in conflict with the Shariah have to be imperatively scaled on the criterion of the Qur’aan and Sunnah in the light of Dalaail-e-Ar-ba-ah. The ecstatical utterances and practices of some Auliya do not constitute Daleel in the Shariah. Ahkaam are not structured on the practices, utterances, kashf and ilhaam (intuition and inspirations) of the Auliya. If any of these are in conflict with the Ahkaam of the Shariah, they have to be compulsorily set aside. They may not be cited as a basis for permissibility or prohibition, least of all as a basis for abrogation of the clear-cut commands of the Qur’aan and Sunnah.
Every Muslim with a semblance of intelligence, provided that Imaan is intact, will understand that the kashf / ilhaam, dreams, acts and argumentation of some Auliya, which conflict with the Shariah do not override the Qur’aan and Sunnah. On the contrary, the opposite is the verdict. The Shariah overrides the former. It is therefore palpable nonsense to cite in justification of music and musical instruments, the Sama (religious singing) practices of some Auliya, and the arguments of Imaam Ghazaali (rahmatullah alayh) who had opined the permissibility of the flute and the drum albeit with some stringent conditions. While Imaam Ghazaali (rahmatullah alayh) has presented an extremely narrow and limited permissibility for just two instruments – the flute and the drum – he does not believe in the blanket permissibility of music and musical instruments. In fact, neither he nor any of the Auliya without a single exception, has ever ventured total permissibility for all musical instruments and all singing be it without the accompaniment of musical instruments.
It is essential that it be reiterated that Imaam Ghazaali’s limited permissibility and the Sama’ of some Auliya are in conflict with the Ijma’ (Consensus) of the Fuqaha of Islam. The Fuqaha were the authorities of the Shariah. For Daleel, it is imperative to cite the Fuqaha, not the Auliya wrapped in ecstasy. Stating this fact, Hadhrat Shah Waliyullah Muhaddith Dehlwi (rahmatullah alayh) says:“You (the proponents of music/singing) adhere to the arguments of the Ush-Shaaq (Divine Lovers) who are overwhelmed by ecstacy. The talk of the Ush-Shaaq shouldbe wrapped up (set aside), not narrated (as proof).” (Tafheemaatul Ilaahiyyah)
Commenting on this issue, Hadhrat Sayyid Ahmad Kabir Rifaai’ (rahmatullah alayh) said:“What are you saying? You say that Haarith said so; Baayazid said so; Mansur said so. Before venturing such statements, say: Imaam Shaafi said so; Imaam Maalik said so; Imaam Ahmad said so; Imaam Abu Hanifah said so. The statements of Baayazid Bustaami and Haarith cannot elevate you nor denigrate you. Imaam Shaafi and Imaam Maalik, with their rulings shows the Path of Salvation and indicates the success of the Law (of Allah Ta’ala).”
Hakimul Ummat Maulana Ashraf Ali Thaanvi (rahmatullah alayh) commented:“The function of the Muhadditheen is narration (of Hadith) while that of the Fuqaha is formulation and elaboration of the Law.”
The Fuqaha are the Physicians of the Ummat. They are extremely far-sighted. They understand the basis and purpose of the Ahkaam. They penetrate to the depth of the Ahaadith, extract the true illat (rationale) of the commands and prohibitions. Then they extend the law of prohibition wherever they detect the presence or the development of fitnah (corruption). They therefore prohibit all forms of singing be it without musical instruments in order to close the avenue of future corruption and moral turpitude.
Hence, in any clash of opinion between the Muhadditheen and the Fuqaha, the word of the latter takes precedence. It is the verdict of the Fuqaha which is final and binding.
Even in the echelons of the Ulama of the Shariah, the illustrious Imaam Ghazaali (rahmatullah alayh) falls in the Fourth Category. Above him there are three categories of superior Fuqaha. He is a pure Muqallid whose opinions cannot be tendered in negation of the consensus of the Fuqaha of Islam.
After conceding the Ijma’ of the Fuqaha of the Four Math- habs on the prohibition of music and musical instruments, Imaam Ghazaali (rahmatullah alayh) proceeds to argue exceptional cases of permissibility. In his argument he does not negate the general rule of prohibition. Rather, he presents a case of permissibility for certain exceptions such as divine songs to engender spiritual ecstasy. However, it has to be reiterated that even his case for limited permissibility is untenable in view of the conflict with the Ijma’ of the Fuqaha which represents the Shariah’s position from the age of the Sahaabah as the evidence will later establish, Insha’Allah.
The ignoramuses and modernist deviates being slaves of lust and inordinate carnal passion, plying their trade of self- gratification, believing themselves to be on par with the Auliya, cite such seemingly un-Islamic practices of the Auliya as daleel (proof) for the haraam practices which they (the ignoramuses and modernist deviates) have innovated. Among the evil practices which they have originated at the instigation of shaitaan are music and musical instruments. Inspite of the entire Ummah being fully aware of the irrefutable prohibition of music – a prohibition which has come down in the Ummah these 14 centuries – inspite of the sacred antiquity which this prohibition enjoys, the ignoramuses are endeavouring to create the impression that the Shariah has all along allowed music and singing with the accompaniment of musical instruments. But they have hopelessly failed to provide a solid basis from Dalaail-e- Arba-ah for their fallacious contention. Insha’Allah, in this treatise we shall substantiate the Divine Prohibition of music and musical instruments on the basis of the Proofs of the Shariah.