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RECITAL OF POETRY IN ISLAM

(سماع)

 

Written in Urdu By

Hadhrat Mohammed Abdul Qadeer Siddiqui "Hasrat"رحمة لله عليه )

 

Rendered into English by

Ash-Shaikh Mir Asedullah Quadri

 

Under the guidance and supervision of

Hadhrat Ghouse Mohiuddin Siddiqui 

 

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THIS BOOK IS DEDICATED TO 

Hadhrat Hussain Shujauddin Siddiqui ( رحمة لله عليه )

 

The entire credit for the translation work goes to my Shaikh who encouraged me and supported me to undertake this awesome task.  

The helm of spiritual hierarchy held by Shaikh Mohammed Abdul Qadeer Siddique Hasrat ( رحمة لله عليه ) in his lifetime was later held by his son and successor, Hadhrat Hussain Shujauddin Siddique Izzat ( رحمة لله عليه ).  He was a true replica of his great father and a rare gem of tawakkal, humility and selfless living of a Complete Human Being (Insaan-e-Kamil).

He continued the works started by Hadhrat Mohammed Abdul Qadeer Siddique ( رحمة لله عليه ) with the same zeal and enthusiasm. 

 

Ash Shaikh Mir Asedullah Shah Quadri

 

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FOREWORD

 

Hadhrat Ghouse Mohiuddin Siddiqui

 
 
بِسم الله الرحمنِ الرحيم  

 الحمد لله رب العالمين ، والصلاة والسلام على سيدنا محمد وعلى آله وصحبه أجمعين

 

The book in your hands, 'Recital of Poetry in Islam' (سماع)  is related to the recitation of Naats and eulogies of Sahabah and Awliya Allah which is a very virtuous deed. Some deviant sects have tried to create doubts among Muslims about its permissibility in Islam.  Shaikh has proved from Quran, Sunnah and the practices of Sahabah, their followers and Awliya Allah that,  not only Sama with musical instruments is allowed in Islam, but it is an important virtuous deed.

The work of translating Shaikhs works was started during the life of Hadhrat Hussain Shujauddin Siddiqui (رحمة لله عليه), my elder brother.  It is being continued now, and we hope that we will be able to complete this task as soon as possible.

It looks that Shaikh has chosen Mir Asedullah Quadri for translating his works into English.  And he is doing an excellent job. We appreciate his efforts in this context. In Sha Allah, these books will help a lot many people to be stead fast on the right path of Islam.

May Allah (سبحانه و تعا لی) accept these translations as their original work and let all of us benefit from them. 


AL-FAQEER 

Ghouse Mohiuddin Siddiqui, Son and successor of Shaikh Mohammad Abdul Qadeer Siddiqui ( رحمة لله عليه )

17 Rabia I, 1422 AH  (June 10, 2001) 

 

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PREFACE 

  

Ash Shaikh Mir Asedullah Quadri
 
 
 
بِسم الله الرحمنِ الرحيم  

 الحمد لله رب العالمين ، والصلاة والسلام على سيدنا محمد وعلى آله وصحبه أجمعين

 

The emergence of some deviant sects in the twentieth century,  like Salafis, Deobandis and their like minded, the Islamic practices, continued from the times of Prophet Mohammad (صلى الله عليه و آله وسلم), and his companions have come under attack. To prove their unfounded stories, the deviant sects impose Quranic verses and Ahadith (meant for Makkan Pagans) on Muslims. These sects are following the practice of Kharijis who also used to impose these verses on Sahabah.   

It is in Hadith - وكان ‏ ‏ابن عمر ‏ ‏يراهم شرار خلق الله ‏ ‏وقال إنهم انطلقوا إلى آيات نزلت في الكفار فجعلوها على المؤمنين - Ibn Umar (رضئ اللہ تعالی عنہ) considered the Khawarij and the heretics (Salafis and their like minded groups) as the worst beings in creation (meaning worst than Satan and his subordinate Shayateen), and he said : 'They went to verses which were revealed about the disbelievers (the pagans of Makka) and applied them to the Believers (Prophets, Sahabah, Awliya Allah and Muslims).  (Bukhari)

Hadhrat Mohammad Abdul Qadeer Siddiqui (رحمة لله عليه) has spent his life time in refuting the wrongful claims of deviant sects.  He has refuted all their unfounded pleas and provided authentic proofs from Quran and Ahadith.
 
The book 'Recital of Poetry in Islam (سماع)   is one such book in which the Shaikh has refuted the wrong claims of deviant sects.  We hope it will be useful for the readers to realize the right path of Islam. 

 

Ash Shaikh Mir Asedullah Shah Quadri 

10, Rabia I, 1422 AH ( June 3, 2001) 

 

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RECITAL OF POETRY IN ISLAM  

(سماع )

 

 

Hadhrat Mohammed Abdul Qadeer Siddiqui “Hasrat” ( رحمة لله عليه )

 
 
بِسم الله الرحمنِ الرحيم  

 الحمد لله رب العالمين ، والصلاة والسلام على سيدنا محمد وعلى آله وصحبه أجمعين

 

Shaikh has quoted 21 Quranic verses and Ahadith  in the beginning of the book about the authenticity of singing and Music in Islam. 

 

(i) It is in Quran - "يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللَّهُ لَكُمْ وَلَا تَعْتَدُوا ۚ إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ" [O you who have believed, do not prohibit the good things which Allah has made lawful to you and do not transgress. Indeed, Allah does not like transgressors.](Al-Ma'idah - 87)
(ii) It is in Quran - "وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَائِثَ" [and (Allah) makes lawful for them (believers) the good things and prohibits for them the evil](Al-A'raaf - 157)
(iii) It is in Quran - "فَبَشِّرْ عِبَادِ الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ" [So give good tidings to My servants who listen to speech and follow the best of it](Az-Zumar - 17-18)
(iv) It is in Quran - "إِنَّمَا الْحَيَاةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ ۚ وَإِن تُؤْمِنُوا وَتَتَّقُوا يُؤْتِكُمْ أُجُورَكُمْ وَلَا يَسْأَلْكُمْ أَمْوَالَكُمْ" [(This) worldly life is only amusement and diversion. And if you believe and fear Allah , He will give you your rewards and not ask you for your properties.] (Muhammad - 36)
(v) It is in Quran - "فَلَمَّا تَجَلَّىٰ رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَىٰ صَعِقًا" [But when his Lord cast his refulgence on the mountain, He rendered it level, and Moses fell unconscious](Al-A'raaf - 143)
(vi) It is in Quran - "إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ" [The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith; and upon their Lord they rely.](Al-Anfaal - 2)
(vii) It is in Quran - "اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُّتَشَابِهًا مَّثَانِيَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ اللَّهِ ۚ ذَ‌ٰلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَن يَشَاءُ ۚ وَمَن يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ" [Allah has sent down the best statement: a consistent Book wherein is reiteration. The skins shiver therefrom of those who fear their Lord; then their skins and their hearts relax at the remembrance of Allah . That is the guidance of Allah by which He guides whom He wills. And one whom Allah leaves astray - for him there is no guide.](Az-Zumar - 23)
(viii) It is in Quran - "وَيَخِرُّونَ لِلْأَذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا" [And they fall upon their faces weeping, and the Qur'an increases them in humble submission.](Al-Israa - 109) [Sajda -e- Tilawat]
 

(ix) It is in Hadith -  Narrated by Abu Huraira (رضئ اللہ تعالی عنہ) that the Prophet of Allah ( صلى الله عليه و آله وسلم ) said, "The one who does not recite the Quran with rich (vocal) recitation, is not one among us". And he (further) narrated that the Prophet of Allah ( صلى الله عليه و آله وسلم ) said, "Allah does not listen to anything the way he listens to the loud vocal recital of Quran by the melodious voice of the Prophet ( صلى الله عليه و آله وسلم )". (Bukhari, Muslim)

(x) It is in Hadith - Narrated by Barra bin Aziz (رضئ اللہ تعالی عنہ) that he heard the Prophet of Allah ( صلى الله عليه و آله وسلم ) saying, "recite the Quran with a pleasant voice because the melodious voice adds to the gracefulness of the Quran". (Ad-Daarmi)

(xi) It is Hadith - Narrated by Buraida (رضئ اللہ تعالی عنہ) that I heard Prophet ( صلى الله عليه و آله وسلم ) saying, "Some (couplet) is convincing speech, some are ignorant talk and some couplets is wisdom and some are narrow mindedness". (Abu Dawood)

(xii) It is in Hadith - Narrated by the Ummul Momineen Aisha (رضئ الله تعالی عنها) that the Prophet ( صلى الله عليه و آله وسلم ) used to keep a pulpit in the Prophet's ( صلى الله عليه و آله وسلم ) mosque for Hassaan bin Sabith (رضئ اللہ تعالی عنہ) who  would climb over the pulpit and express pride for,  and defend the Prophet ( صلى الله عليه و آله وسلم );  and the Prophet ( صلى الله عليه و آله وسلم ) used to say, Allah (سبحانہ و تعا لی) supports Hassaan from Hadhrat Jibreel (عليه السلا م) so long as  he expresses pride for and defends the Prophet ( صلى الله عليه و آله وسلم ). (Bukhari)

(xiii) It is in Hadith - Narrated by Ummul Momineen Aisha (رضئ الله تعالی عنها) that the Prophet ( صلى الله عليه و آله وسلم ) said - "Make announcement for the marriage ceremony and perform the ceremony at a mosque and play on the tambourine" (Tirmidhi)

(xiv) It is in Hadith -  Narrated by Mohammed bin Haatib (رضئ اللہ تعالی عنہ) that the Prophet ( صلى الله عليه و آله وسلم ) said, "the difference between lawful (حلا ل), and unlawful (حرام)  is that in marriages singing and drum beating is performed". (Ahmad, Tirmidhi, Nasai, Ibn Maaja)

(xv) It is in Hadith -  Narrated by  Ummul Momineen Aisha  (رضئ الله تعالی عنها)  that when a Madinite Companion's  (انصاري)  bride was being sent to him in her bridal attire, the Prophet ( صلى الله عليه و آله وسلم ) said, "Don't you have some play and fun? Because the Ansaris like fun". (Bukhari)

(xvi) It is in Hadith -  Narrated by Ummul Momineen  Aisha (رضئ الله تعالی عنها)  that she said, "I swear to Allah, I saw the Prophet ( صلى الله عليه و آله وسلم ); and the Habashis (a tribe in Madinah) are playing with spears and the Prophet of Allah ( صلى الله عليه و آله وسلم ) hides me with his coverlet so that I could see their play from between his ear and shoulder. Then he stays for me until I myself will return back". (Bukhari, Muslim)

(xvii) It is in Hadith -  Ummul Momineen Aisha (رضئ الله تعالی عنها) Narrated that Hadhrat Abu Bakr (رضئ اللہ تعالی عنہ) came to our home when two girls were clapping and playing on the tambourine during 'Mana' and in another narration, were singing such couplets which were recited by the Ansars during the war of Ba'as. When Hadhrat Abu Bakr (رضئ اللہ تعالی عنہ) chided these two girls, the Prophet of Allah ( صلى الله عليه و آله وسلم ) took out the (bed) sheet from his face and said, "O Abu Bakr (رضئ الله تعالی عنه), leave them, as this is festival time". And in one narration (it is said), "O'Abu Bakr (رضئ الله تعالی عنه), every nation has festival and this is our festival". (Bukhari, Muslim)

(xviii) It is in Hadith - Narrated by Buraida (رضئ اللہ تعالی عنہ) that the Prophet ( صلى الله عليه و آله وسلم ) came back from a certain war and when he returned, a dark complexioned girl came to him and submitted, 'O'Prophet ( صلى الله عليه و آله وسلم ), I had vowed that when Allah (سبحانہ و تعا لی) will bring you back (from the war) hale and hearty, I will play on the tambourine in front of you'. The Prophet ( صلى الله عليه و آله وسلم ) said to the girl, 'if you had vowed, then do it, if not, then don't '. The girl started beating on the tambourine. When Hadhrat Abu Bakr (رضئ اللہ تعالی عنہ) came, she continued playing it, then, Hadhrat Ali (رضئ اللہ تعالی عنہ) came and she continued, then Hadhrat Uthman (رضئ اللہ تعالی عنہ) came and she continued to play,  but when Hadhrat Umar (رضئ اللہ تعالی عنہ) came, she put down the tambourine and sat on it. The Prophet ( صلى الله عليه و آله وسلم ) then said, 'O Umar (رضئ الله تعالی عنه), without doubt (even) the devil is afraid of you. I was there, she was playing on the tambourine, then came Abu Bakr (رضئ الله تعالی عنه), she continued, then came Ali (رضئ الله تعالی عنه), she continued, then came Uthman (رضئ الله تعالی عنه), she continued and Umar (رضئ الله تعالی عنه), as soon as you arrived, she put down the tambourine'. (Ahmad, Tirmidhi)

(xix) It is in Hadith -  Narrated by Amer bin Saad (رضئ اللہ تعالی عنہ) he said, I went to Qarazata bin Ka'ab and Abi Masood Ansaari; (some) girls were singing in the marriage. I told them, 'O companions of the Prophet of Allah ( صلى الله عليه و آله وسلم ) and the people of (the battle of) Badr, what is happening at your place'? Both these companions told me, 'if you like, please sit or you can go because the Prophet ( صلى الله عليه و آله وسلم ) has allowed fun during marriages'. (Nasai)

(xx) It is in Hadith - Narrated by Abu Musa (رضئ اللہ تعالی عنہ) that the Prophet ( صلى الله عليه و آله وسلم ) said, "O'Abu Musa you have been given a flute of the people of Dawud (عليه السلام)". (Tirmidhi)       

(xxi) It is in Hadith -  Narrated by Haaris bin Suwaid (رضئ اللہ تعالی عنہ) that he heard it from Abdullah bin Masood (رضئ اللہ تعالی عنہ) who heard it from the Prophet ( صلى الله عليه و آله وسلم ) that Allah (سبحانہ و تعا لی) is more pleased from a person who landed in a dense forest and then he said, 'O'Allah, you are my servant and I am your Sustainer'; made a mistake in delight than from a Momin who repents for his wrong doings. (Tirmidhi)

 

Shaikh describes certain preambles below,  the understanding of which will help readers in ascertaining what is  permissible (حلا ل) and the prohibited (حرام) in Islam.   

(i) Originally it is righteousness (that permits an act) in doing a thing. The one who claims otherwise has the liability to prove it.

(ii) What is prohibited? How is it proved and what is the prerogative for it.  Prohibition (حُرمت) can be proved by the 'revelation' (وحي) and absolute reasoning. For absolute reasoning, the Quran and Ahadith (continuous narrations) are required. The one who is guilty of doing a prohibited thing is a sinner,  and the one who believes it lawful is an infidel.

(iii) To consider an illegitimate thing to be legitimate is infidelity, similarly the one who believes a legitimate thing to be prohibited is also interference in the Islamic Law. Without doubt, mention of any particular woman with an evil intention or talk of sin  is prohibited.

(iv)  If, in view of a specific cause, a command was given, then in the absence of that cause, the command will not be valid.

(v) The imperative which has not originated from Quran and Ahadith is not acceptable.

(vi) What is the essence of worship (عبادت)? Attention towards Allah (سبحانہ و تعا لی), His love, the grandeur of the Prophet ( صلى الله عليه و آله وسلم ) and his affection. The Neglect and shunning towards Allah (سبحانہ و تعا لی) is indeed evil and a curse.

(vii)  Many people are unaware of others and in ignorance consider others to be like themselves. This is sheer stupidity and a terrible thing.

(viii)  Playing music and giving weight to verses (in rhyme) is a natural thing. Islam never forbids natural things.  What it does, is it reforms them.   

If the poetry narrates or describes polytheism or infidelity/idolatry, its recital is a senseless waste of time and to consider it good is a sin.

Prophet ( صلى الله عليه و آله وسلم ) used to listen to the poetry in his praise from Hassan Bin Sabith (رضئ اللہ تعالی عنہ), who used to recite it from the pulpit in the Prophet's ( صلى الله عليه و آله وسلم ) mosque.

Recital of Quran in a good and melodious voice and tune of Arab traditions is required. To read Quran in an awkward and tasteless manner without  consideration of Tajweed is not allowed.   

Prophet Dawood (عليه السلا م) had a very pleasant and melodious voice. Also, Prophet Mohammad ( صلى الله عليه و آله وسلم ) also had a very sweet and melodious voice.  A beautiful voice is Allah's (سبحانہ و تعا لی) blessing and His gift.

In the times of the Prophet ( صلى الله عليه و آله وسلم ), the flute had already been invented, so had the tambourine. The basics of rhythmic beat was the tambourine and the music tunes were based on the flute. The new musical instruments which were invented in the later times can be analogues to the flute and the tambourine. A thing which was not existing in the times of the Prophet ( صلى الله عليه و آله وسلم ) can be perceived as such and ruled accordingly.

With Imam Malik Bin Anas (رضئ اللہ تعالی عنہ), the singing with musical instruments is permitted.

In 'Neelul Autar' (vol 7, Page 314)   Shaukani writes that the people of Madina, Muslim theologians, Abstinents (Zahedeen) and obligacellants (Sufis) have permitted "sam'a" even if it is tuned with flutes.

Many companions of the Prophet ( صلى الله عليه و آله وسلم ), their subordinates and Aimma listened to the recital of poetry in melodious tunes.  Some singers and poets had musical instruments and flutes, who were heard singing by Sahabah, their subordinates and Aimma.   

(i) It is narrated by Hadhrat Ibn Abdul Bar that Hadhrat Umer (رضئ اللہ تعالی عنہ) listened to it.

(ii) It is narrated by Hadhrat Madarvi and Rafa'ee that Hadhrat Uthman (رضئ اللہ تعالی عنہ) listened to it.

(iii) It is narrated by Ibn Shaiba that Hadhrat Abdul Rahman Bin Auf (رضئ اللہ تعالی عنہ) listened to it.

(iv) It is narrated by Baihaqi, Ibne Maaja, Saeed Bin Mansour and Wahidi that Hadhrat Abu Ubaidah bin Jarra (رضئ اللہ تعالی عنہ) listened to it.

(v) It is narrated by Baihaqi that Hadhrat Bilal (رضئ اللہ تعالی عنہ), Hadhrat Abd Bin Arqaam (رضئ اللہ تعالی عنہ) and Hadhrat Osama bin Zaid (رضئ اللہ تعالی عنہ) listened to it.

(vi) It is narrated by Ibn Zaher that Hadhrat Hamza (رضئ اللہ تعالی عنہ) listened to it.

(vii) It is narrated by Abu Nayeem that Hadhrat Barra Bin Malik (رضئ اللہ تعالی عنہ) listened to it.

(viii) It is narrated by Ibn Abdul Barr that Hadhrat Abdullah bin Jaber (رضئ اللہ تعالی عنہ) listened to it.

(ix) It is narrated by Abu Talib Makki that Hadhrat Abdullah Bin Zubair (رضئ اللہ تعالی عنہ) listened to it.

(x) It is narrated by Abu Tafra Asbahani that Hadhrat Hassaan bin Saabit (رضئ اللہ تعالی عنہ) listened to it.

(xi) It is narrated by Zubair bin Akkar that Hadhrat Abdullah bin Umar (رضئ اللہ تعالی عنہ) listened to it.

(xii) It is narrated by Ibn Qutbia that Hadhrat Qurazta bin Ka'ab (رضئ اللہ تعالی عنہ) listened to it.

(xiii) It is described in 'Agaani' that Hadhrat Khawaat bin Jubair (رضئ اللہ تعالی عنہ) and Rabah Al - Muetharaf (رضئ اللہ تعالی عنہ) listened to it.

(xiv) It is narrated by Abu talib Makki that hadhrat Mugaira bin Sha'aba (رضئ اللہ تعالی عنہ) listened to it.

(xv) It is narrated by Maadravi that  Ummahatul Mo'mineen Hadhrata Aisha (رضئ اللہ تعالی عنہ) and Rabee'a (رضئ اللہ تعالی عنہ) listened to it as it is mentioned in Bukhari and other books of Ahadith.

The listeners of the recitation are countless in Prophet's ( صلى الله عليه و آله وسلم ) companions, their subordinates and their (second and third generation) subordinates and all the Imams of four schools of thought. All Shafiis have supported this school of thought.

It is narrated by Hadhrat Kamaluddin bin Jaafar bin Sal'ab that somebody inquired from Imam Abu Hanifa (رضئ اللہ تعالی عنہ) and Hadhrat Sufyan Suri (رضئ اللہ تعالی عنہ), they said is neither a mortal sin nor a worse inferior sin. Hafiz Ibn Hajr Asqalani has written in his book that in the court assembly of Haroon Al Rasheed there used to be singing and music and Qazi Abu Yusuf used to weep while listening to it.

It is in Muttaqi Al Bahr that once Imam Abu Hanifa (رضئ اللہ تعالی عنہ) attended a Valima dinner (wedding party) wherein there was fun and singing. Imam said  "Once I was put to a big trial. Thus I kept patience". Firstly 'trial' need not necessarily be harmful. Secondly, it is in the dignity of Imam to authoritatively request for imperatives and caution for the prohibitive.  He could never have shown patience for an unlawful activity.

All Ahadith relating to the prevention of singing  have been proved to be 'weak Ahadith' by all Aimma. The Hadith generally quoted by Deviant sects is Unfrequented (خبر احاد).  The Hadith transmitted by only one narrator which cannot be compared with continues narrations (احاديث متواتر  - Ahadith transmitted by several narrators which are continuous in substance).

Some people prove prohibition of Singing from this Quranic verse "وَمِنَ النَّاسِ مَن يَشْتَرِي لَهْوَ الْحَدِيثِ"[And of the people is he who buys the amusement of speech] (Luqman - 6). But if you notice, at another place in the Quran, it is said, "لَا تَقْرَبُوا الصَّلَاةَ" [Salah is forbidden]. Then it is followed by saying, "وَأَنتُمْ سُكَارَىٰ" [When you are intoxicated] (An-Nisa - 43). Similarly, in the aforementioned verse, "وَمِنَ النَّاسِ مَن يَشْتَرِي لَهْوَ الْحَدِيثِ", is followed by saying, "لِيُضِلَّ عَن سَبِيلِ" [to mislead (others) from the way of Allah] (Luqman - 6).

If somebody sings and plays music to indulge (others) in infidelity and acts of faithlessness, it is definitely prohibited. If you indulge in reading of a prose in an awkward voice which talks of infidelity and polytheism is also unlawful. What are the specific characteristics of singing? There is time for fun. To involve in playful and light talk and fun with your wife/family is allowed. There are certain features attached to an act which makes it prohibited.   

Some people mention the following Hadith in which it is mentioned that ‘wine, fornication, silky wear and singing are not allowed’.

It is in Hadith -  Narrated Abu 'Aamir or Abu Malik Al-Ash'ari that he heard the Prophet (صلى الله عليه و آله وسلم) saying: "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.  And (from them), there will be some who will stay near the side of a mountain, and in the evening their shepherd will come to them with their sheep and ask them for something, but they will say to him: 'Return to us tomorrow.' Allah (سبحانہ و تعا لی) will destroy them during the night and will let the mountains fall on them, and He will transform the rest of them into monkeys and pigs and they will remain so till the day of Judgment. " (Bukhari )  

It is obvious from the above Hadith that the singing will be judged as per the assembly of people and what they are singing. The group of the people mentioned in the above Hadith will be wine drunkards, will be doing zina and will use Music as sin.  They will not be charitable people as well.  Definitely, whoever is using musical instruments for the purpose of sin, will be punished.

Recitation of  couplets in praise of Allah (سبحانہ و تعا لی) and in eulogy of the Prophet ( صلى الله عليه و آله وسلم ) have no conformity with these types of parties.  How can someone impose this Hadith on the recitation of Na’at of the Prophet (صلى الله عليه و آله وسلم) which was liked by him very much?

It is in Hadith - Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) narrated that the Prophet (صلى الله عليه و آله وسلم) used to keep a Pulpit ( stand ) at the Prophet’s (صلى الله عليه و آله وسلم) mosque for Hassaan Bin Saabith (رضئ اللہ تعالی عنہ), and Hazrat Hassaan (رضئ اللہ تعالی عنہ) used to climb over it and used to express pride for, and defend Prophet (صلى الله عليه و آله وسلم) (meaning he used to recite Na’at) and the Prophet (صلى الله عليه و آله وسلم) used to say that Allah (سبحانہ و تعا لی) supports Hassaan (رضئ اللہ تعالی عنہ) from Hazrat Jibreel ( علیھ السلا م ) as long as he expresses pride for and defends the Apostel (صلى الله عليه و آله وسلم). (Bukhari).

Deviant Sects have the habit of imposing Quranic verses and Ahadith meant for disbelievers/sinners on  good Muslims in order to misrepresent Islam.  Innocent people get carried away by their utterances and get mislead. 

Some people say that Allah (سبحانہ و تعا لی) forbid, we do not say anything bad about these venerable beings (companions of the Prophet ( صلى الله عليه و آله وسلم ). To call them guilty of mortal sins, indulgent in unlawful acts and regard them infidels for their consideration of these acts lawful; is not it foulmouthed? The simple fact is that you neither understand the meaning of 'prohibition', nor do you know the commandments drawn for considering it to be lawful. You say; heavens forbid, but only by tongue. Your heart and tongue do not have even a faint conformity with each other. (لا حول ولاقوة إلا بالله)  [There is no sway or strength save that of Allah (سبحانہ و تعا لی)].

Some people think that one should listen to (سماع) after ablution and being away from food (fasting) for three consecutive days. Other than this condition, they say its prohibited.

Firstly, all this type of fasting and ablution is not the issue of discussion here. The issue is, 'it is otherwise prohibited' part. Who commanded this? The Quran specifies "إِنِ الْحُكْمُ إِلَّا لِلَّهِ" [It is Allah's prerogative to command](Yusuf - 40).  In the Hadith, it is said that when the time of dinner and night Salah (Isha) comes, eat before the Salah. To be hungry for 3 consecutive days is called 'traversed fast';  the Prophet ( صلى الله عليه و آله وسلم ) has stopped this practice.

Some religiously reveres personalities (بزرگان دین)  did not listen (سماع). The answer to this is, after it was heard by the Prophet ( صلى الله عليه و آله وسلم ) and his companions, no apology can work and how its prohibition can be proved. You might not have got the 'narration', it is fine with you. This is the individual nature. Some like songs, some do not. Everyone's state is different.

 
لطف مۓ تجھہ سے کیا کہوں زاہد
ہاۓ  کمبخت  تو نے  پی  ہی نہیں
How do I describe to you, the taste of wine ( of Tawheede Elahi). O'Abstinent, Alas, O'Unlucky, you have never tasted it
 

Somebody asked Hadhrat Khwaja Bahauddin Naqshband (رضئ اللہ تعالی عنہ) about (سماع). He replied - نہ ایں کار می کنم ، نہ انکار می کنم  [ I have not done it, but if anyone asks to do it, I cannot refuse it either].

In  سماع when someone gets devotionally elated (وجد);   why do others get up and stand? They do this as a sign of respect to the one who gets devotionally elated in the remembrance of Allah (سبحانہ و تعا لی) and his Prophet ( صلى الله عليه و آله وسلم ) or in the name of the friends of God (اولیا اللہ). Also,  the person who is devotionally elated may fall on the people seated around him. This may cause inconvenience and injury which is also a reason why people stand.

This act has been performed by the Prophet ( صلى الله عليه و آله وسلم ) himself and by his companions (رضئ اللہ تعالی عنہ). All these acts are included in the Prophet's ( صلى الله عليه و آله وسلم ) Sunnah. A kind of devotional elation occurs from participating in Sam'a. In this state, somebody laughs, someone weeps, others cry and start to dance. Sometimes people even get unconscious. This devotional love leads to different states. 

When you hit a cold iron with a sledge hammer, nothing happens. But when you heat the iron with the fire of love of Allah (سبحانہ و تعا لی), the Prophet ( صلى الله عليه و آله وسلم ) and the Auliya Allah, then the iron starts taking the desired shape.

Since when is the tradition of Sam'a in existence? Singing is a natural thing. Every human being feels like singing. Ever since humanity has existed, singing and music has also existed.  لَا رُهبانيه فِي الاسلام [ There is no Christian Monasticism in Islam] (Hadith Ahmed).  From this command, it is evident that the things that are natural,  are not forbidden in Islam. Eating food is a natural necessity.  Therefore, it is not forbidden. But you need to eat Halal food because Haram food is dangerous to your health. The craving to have a spouse to share your life,  is a natural thing. Islam  prohibited Christian monastic life, stopped fornication and allowed marital bliss. Similarly, singing and music is a natural thing. Singing songs of infidelity is not allowed, because they take you away from Allah's (سبحانه و تعا لی) remembrance. But, singing of poetry that  facilitates to thrive in the affection of Allah (سبحانہ و تعا لی) and increases the love of the Prophet ( صلى الله عليه و آله وسلم ) in our hearts is allowed. The Prophet ( صلى الله عليه و آله وسلم ) said, "the couplet is a speech; the good is good and the bad is bad" (Abu Dawood).

Why do people not get devotionally elated listening to the Quran? The reason is that many Muslim are unfamiliar with Arabic. And due to this self inflicted language barrier, people get deprived of the gracefulness of the Quran. The people who understand Quran can feel the eloquence of the Quran to a great extent. They get affected deeply, by the verses and get devotionally elated.

What is devotional elation and what are the effects of this state?  The devotional elation is a state of elation and inebriation of love.

It is in Quran -  إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا [ The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith. ] (Al-Afaal-2)

In this verse, 'إِنَّمَا' pinpoints on reckoning; meaning, Muslims are those whose hearts palpitate when invocation of Allah (سبحانہ و تعا لی) is done. Does your heart also get shaken when Allah's (سبحانہ و تعا لی) invocation is done? If it shudders, I congratulate you.

In view of the devotional elation, some people weep, some fall to ground on their faces.

It is in Quran - وَيَخِرُّونَ لِلْأَذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا  [ And they fall upon their faces weeping, and the Qur'an increases them in humble submission.  ]  (Al-Israa - 109)

It is in Quran - اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُّتَشَابِهًا مَّثَانِيَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ اللَّهِ ۚ  [ Allah has sent down the best statement - a consistent Book wherein is reiteration. The skins shiver therefrom of those who fear their Lord; then their skins and their hearts relax at the remembrance of Allah. ] (Az-Zumar - 23)

Some people fall down with a cry as evidenced by the following verse. 

It is in Quran - فَلَمَّا تَجَلَّىٰ رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَىٰ صَعِقًا  [ When his Lord flinged His Tajalli on the mountain, He rendered it level, and Moses fell unconscious.  ]  (Al-A'raaf - 143).

Some people shriek and some people jump with joy.  Imam Ghazali,   wrote, "When  Prophet ( صلى الله عليه و آله وسلم ) said to Hadhrat Ali (رضئ اللہ تعالی عنہ), 'You are (from me) mine and I am (from you) yours'. Hadhrat Ali (رضئ اللہ تعالی عنہ) started dancing with joy and hit his legs on the ground several times as is the tradition of the Arabs when they feel overjoyed at the time of marriage.

When the Prophet ( صلى الله عليه و آله وسلم ) said to Hadhrat Ja'afar Tayyar (رضئ اللہ تعالی عنہ) 'you resemble me in nature and manners', he also started dancing in joy. 

To Zaid bin Haaris (رضئ اللہ تعالی عنہ), the Prophet ( صلى الله عليه و آله وسلم ) said, 'you are my brother and (freed) servant', hearing this, he started to dance in happiness as well".

Thus, whoever says that dancing in devotional elation is prohibited, is committing a mistake.

Always remember that every action has an equally reciprocated reaction. If one asserts the other to be an infidel and if that person does not deserve this accusation, then the accusation sticks on the head of the accuser, like the water emerging from the waterfall comes down on itself. Those who consider religious and revered people committed a forbidden act and also consider them to be guilty of infidelity because they considered the act permissible are daringly provoking the wrath of Allah (سبحانہ و تعا لی) upon themselves. Their infidelity, their disrespect of religiously revered personalities will someday, come upon them and they will be destined to lose both in this world and in the hereafter.

Those who claim that the Prophet ( صلى الله عليه و آله وسلم ) and his companions (رضئ اللہ تعالی عنہ) committed forbidden things in view of their consideration of singing and music to be allowed (نعوذ بِالله), they should know that their faith will get squeezed out of them.

 

 يَا  نَاطِحَ   الْجَبَلِ  الرَّآسَ  لِتُزْ عِجَهُ
اِرْحَمْ عَلى الرَّأسِ لَا تَرْحَمْ عَلى الْجَبَلِ

O you, hitting your head against the mountain thinking you can shake the mountain.  Have pity on your head and not on the mountain.

 

 

بِرَمَتِكَ يَا اَرْحَمُ الرَّاحِمِيْنَ
وَالْحَمْدُ لِلّهِ رَبِّ الْعَلَمِيْنَ