However, there are some restrictions regarding guitar playing. Anything that stimulates lust and immorality is forbidden in Islamic culture. How can we apply that to guitar playing? Is guitar playing immoral, according to Muslims? Of course not. If you were to play a guitar at the streets of Islamic cities, it would be problematic for you to play it in a way that promotes lust and immorality.
That means, playing songs that are immoral with your guitar — that is forbidden. But playing songs that cheers Allah is certainly not. Guitar is an instrument, therefore it is not allowed to play it that way. Women can play guitar as long as there are no men around.
Men can play guitar as long as there are not women around. Playing songs on a guitar that lead people away from the path of Allah are not allowed.
Every song that has a potential to take away people from being faithful, industrious and well-behaved is also not allowed. Guitar is an instrument that can play either right or wrong songs, or compositions, according to Islamic scholars. As long as there are songs that praise Allah, and maintain the individual on the right path — guitar is acceptable. Weddings are occasions in which playing an instrument and singing is preferable.
People tend to relax and enjoy life and Allah at their weddings. The commands and prohibitions have to do with listening, not merely hearing, just as in the case of seeing, the rules have to do with intentionally looking and not what happens by accident.
So it is clear that this is for women only. Some of them make an exception for drums at times of war, and consequentially some modern scholars have said that military music is allowed. But there is no basis for this at all, for a number of reasons, the first of which is that this is making an exception with no clear evidence, apart from mere opinion and thinking that it is good, and this is wrong.
The second reason is that what the Muslims should do at times of war is to turn their hearts towards their Lord. Allaah says interpretation of the meaning :. But using music is the opposite of this idea of taqwa and it would distract them from remembering their Lord. Thirdly, using music is one of the customs of the kuffaar, and it is not permitted to imitate them, especially with regard to something that Allaah has forbidden to us in general, such as music.
Some of them used the hadeeth about the Abyssinians playing in the mosque of the Prophet peace and blessings of Allaah be upon him as evidence that singing is allowed!
Al-Nawawi may Allaah have mercy on him said: This indicates that it is permissible to play with weapons and the like in the mosque, and he applied that to other activities connected with jihaad. Sharh Muslim. But as al-Haafiz ibn Hajar may Allaah have mercy on him said: whoever speaks about something which is not his profession will come up with weird ideas such as these.
Some of them use as evidence the hadeeth about the singing of the two young girls, which we have discussed above, but we will quote what Ibn al-Qayyim may Allaah have mercy on him said, because it is valuable:. I am amazed that you quote as evidence for allowing listening to sophisticated songs the report which we mentioned about how two young girls who were below the age of puberty sang to a young woman on the day of Eid some verses of Arab poetry about bravery in war and other noble characteristics.
How can you compare this to that? What is strange is that this hadeeth is one of the strongest proofs against them. The greatest speaker of the truth [Abu Bakr al-Siddeeq] called them musical instruments of the Shaytaan, and the Messenger of Allaah peace and blessings of Allaah be upon him approved of that appellation, but he made an exception in the case of these two young girls who had not yet reached the age of responsibility and the words of whose songs could not corrupt anyone who listened to them.
Can this be used as evidence to allow what you do and what you know of listening to music which includes bad things which are not hidden?! Subhaan Allaah! How people can be led astray! Talbees Iblees, Al-Haafiz ibn Hajar may Allaah have mercy on him said: A group of the Sufis used this hadeeth — the hadeeth about the two young girls — as evidence that singing is allowed and it is allowed to listen to it, whether it is accompanied by instruments or not.
So we should limit it to what was narrated in the text as regards the occasion and the manner, so as to reduce the risk of going against the principle, i. Were it not for the isnaad, whoever wanted to could say whatever he wanted to.
Some of them said that the ahaadeeth which forbid music are full of faults. No hadeeth was free of being criticized by some of the scholars. Ibn Baaz may Allaah have mercy on him said: The ahaadeeth which were narrated concerning music being haraam are not full of faults as has been claimed. But because they are so many, with different isnaads, they constitute definitive proof that singing and musical instruments are haraam. All the imaams agreed on the soundness of the ahaadeeth which forbid singing and musical instruments, apart from Abu Haamid al-Ghazzaali, but al-Ghazzaali did not have knowledge of hadeeth; and Ibn Hazam, but al-Albaani may Allaah have mercy on him explained where Ibn Hazam went wrong, and Ibn Hazam himself said that if any of these ahaadeeth were saheeh, he would follow that.
But now they have proof that these reports are saheeh because there are so many books by the scholars which state that these ahaadeeth are saheeh, but they turn their backs on that.
They are far more extreme than Ibn Hazam and they are nothing like him, for they are not qualified and cannot be referred to. Some of them said that the scholars forbade singing because it is mentioned alongside gatherings in which alcohol is drunk and where people stay up late at night for evil purposes. Al-Shawkaani may Allaah have mercy on him said: The response to this is that mentioning these things in conjunction does not only mean that what is haraam is what is joined together in this manner.
Otherwise this would mean that zinaa, as mentioned in the ahaadeeth, is not haraam unless it is accompanied by alcohol and the use of musical instruments. By the same token, an aayah such as the following interpretation of the meaning :. If it is said that the prohibition of such things one at a time is proven from other reports, the response to that is that the prohibition of musical instruments is also known from other evidence, as mentioned above.
Then he mentioned other imaams who said the same thing. Then he mentioned other views concerning the matter. Tafseer al-Qurtubi. Although their tafseer is still subject to further examination, it is still more readily acceptable than the tafseer of those who came after them, because they are the most knowledgeable among this ummah of what Allaah meant in his Book.
It was revealed among them and they were the first people to be addressed by it. They heard the tafseer from the Messenger peace and blessings of Allaah be upon him in word and in deed.
Citations on the permissibility of music. Only the Prophets, peace be upon them, can endure absolute seriousness and hardships. Entertainment is the medicine of the heart against the disease of weariness and restlessness; so it should be permissible. But there should be no excess, just as there should be no overdose in medicine. Thus, whenever entertainment is for this purpose, it becomes an act of piety bringing one closer to God. This is so even in the case of one in whose heart music and singing do not rouse a praiseworthy quality—the arousal of which should be sought—but who only seeks to obtain pleasure and rest from it.
So it is fitting that it be obtained in the manner we have outlined. There is no doubt that this indicates a falling short from the peak of perfection, for the perfect man is he whose soul does not need to be rested by anything other than God.
But "the good deeds of the pious are the evil deeds of those closest to God", and he who has mastered the science of dealing with hearts, and the different ways of leading them gently to the truth, knows well that resting them with such entertainment is indispensable. Hearts are mended by listening to the Quran, and these are the best of listeners; by exhortation, reminding of God in sermons and through making remembrance by the singing of the camel rider and chants; by the singing which is accompanied by different instruments such as flutes.
If the one who listens to these instruments sees that it is permissible, he commits no sin Abu Bakr tried to stop the players but the Prophet peace and blessings be upon him said, "Let them be! Let the Jews know that our religion is comprehensive.
It is wonderful to have Muhammad as a neighbor! They are permissible on such occasions if they are accompanied with songs containing good words and which do not contain indecent language. The Prophet peace and blessings be upon him allowed her to fulfill her vow. This hadith was reported and declared authentic by al-Tirmidhi from the narration of Buraidah may God be pleased with him.
The Prophet's permission was not unlawful in that situation. The same applies to all things other than singing. And whoever listens to music seeking entertainment to give him strength in obeying God the Exalted and motivating him to pious acts, is good, obedient and his deed is lawful. Whoever intends neither obedience nor disobedience, his idleness is forgiven, such as the person who takes a walk in his orchard or sits on his doorstep for relaxation.
Just wanna know is this true. Thank you. All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger. His way] in ridicule. Those will have a humiliating punishment. Indeed, we have already issued Fataawa and clarifying that musical instruments are forbidden, so please refer to them.
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