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If a seeker of the truth is earnestly in the quest of the Haqq on the issue of singing and music, he should study all the relevant Qur’aanic aayaat, ahaadith, rulings of the Sahaabah and of the Fuqaha (Jurists) of all Four Math-habs. He will not fail in understanding the following conspicuous position of the Shariah:

• The general rule pertaining to singing and music is prohibition. The evidence for this prohibition is overwhelming and unambiguous as will be shown further on in this treatise, Insha’Allah.

• The Shariah, on the basis of some ahaadith, has made some exceptions to the general rule of prohibition. These exceptions are:

(1) Beating the duff on marriage occasions to announce the Nikah.

(2) Impromptu singing by little children even with the duff.

(3) Occasional singing by an individual, but without musical instruments, to banishloneliness, or as admonition (naseehat) or to kindle bravery in the hearts of people in Jihad.

• If any haraam acts accompany the singing or the duff- beating, the singing, etc. will also become haraam. In terms of the principle of the Shariah any permissible act accompanied by evil or haraam factors becomes haraam.

• It is haraam for males to listen to the singing of females and vice versa, even without music. In fact, the Fuqaha say that it is not permissible for men to listen to even the beautiful Qur’aan recitation of young lads.

• Impromptu singing in privacy and listening to the occasional couple of verses of poetry sung by Ulama in their lectures are permissible.

• Professional singing and singing organized for public audiences as prevalent nowadays in functions and in the harsh blaring and ranting over shaitaani radios are haraam.

• Devoting considerable time to singing (nazams and qaseedahs) as has become the norm in these days, is haraam. Such indulgence in futility which is not permissible.

• All musical instruments are haraam. The solitary exception is the duff which is also regulated by certain strictures already explained in the aforementioned discussion.

• There exists consensus of the Ummah – the entire Ahlus Sunnah Wal Jama’ah – on the prohibition of music and musical instruments.

It is necessary to reiterate that any contrary view which conflicts with the official and authoritative position of the Shariah as handed to the Ummah from the time of the Sahaabah, has to be rejected regardless of the status of the personality propagating such a conflicting opinion. If the one who advocates permissibility happens to be a reliable Aalim of the Deen, his view will be attributed to error, or misunderstanding or a suitable interpretation will be assigned to it. If such a conflicting view emanates from juhala (ignoramuses), fussaaq (immoral public sinners), Ahl-e- Bid’ah (Innovators such as the grave-worshippers) or zindeeq (heretical) modernists, their opinions will be attributed to nafsaaniyat and shaitaaniyat. They are the progeny of shaitaan, hence they propagate his message. From all the narrations cited by the proponents of music, there is not a single Hadith which makes even a remote suggestion of permissibility of musical instruments which are called mazaameer and ma-aazif. Every Hadith which the deviates produce, even the fabricated ones, mention only the duff – the duff which the modernist deviates do not employ nowadays, neither for music nor for the original purpose stated by the Ahadith, viz., for announcing a marriage. The heretics are at pains to legalize all satanic musical instruments, and for this they have only the duff narrations. But the untenability of their arguments raised on the basis of these narrations has already been shown and discussed.

The proponents of music and singing very deviously avoid all the factors negating permissibility of singing in general— the factors stemming from the duff narrations. While ignoring all the salient facts mentioned in these narrations, they select only the duff and stupidly claim that music is permissible. In so doing, they come within the scope of the following Qur’aanic aayat:“What! Do you believe in part of the Kitaab, and commit kufr with part (of it)?”

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