The Islamic Ruling on Music and Singing - Enjoy Islam

Ahmad's view. If only he could see what the people have added to it by way of innovation.(*135)
In conclusion, the general consensus of the companions, taabi'een and the following generations of
<strong>Islamic</strong> scholars up to the present day, including the four Imams, points to the ruling of prohibition of
music and song (other than the exceptions to be mentioned later).
THOSE WHO APPROVED OF SINGING AND ITS REFUTATION
<strong>The</strong>re is agreement among the four imams that all musical instruments(*136) (ma'aazif) are forbidden.
Shaykhul Islam Ibn Taymiyyah affirms this in his celebrated Fataawa where he says, "<strong>The</strong> madhhab of
the four imams is that all instruments of musical entertainment are haraam [forbidden]. It is
authentically related in Saheehul Bukhaari and other compilations that Prophet Muhammad (peace
and blessings be upon him) foretold that some of his ummah would seek to make lawful: fornication,
the wearing of silk, wine-drinking and musical instruments [ma'aazif]; and that such people would be
turned into apes and swine. <strong>The</strong> term ma'aazif means musical entertainment, as has been mentioned
by the scholars of the Arabic language. It is the plural of mi'zafah, the instrument upon which one
makes musical sounds. None of the disciples of these imams has mentioned the existance of any
dissension from the consensus on the prohibition of all instruments of musical entertainments."(*137)
It has been indicated that a few scholars see no harm in singing and/or in the playing of music. In
order to remove any doubt from the reader's mind regarding this vital issue it is necessary not only to
mention these scholars and their claims but also to establish the proof against them. Any such claims
of permissibility made in reference to the noble companions or the four imams of the popular schools
of jurisprudence have already been refuted in detail.
It is mentioned in various classical works that certain fuqahaa saw no harm in singing. Some of these
early scholars(*138) are: Ibraheem bin Sa'd from the people of Madeenah, Ubaidullah Ibnul-Hasan
Al-Anbari from Al- Basrah and Abu Bakr Ibnul-Khallaal from the Hanbalite scholars.(*139) <strong>The</strong>
Shafi'ite faqeeh, Ibn Taahir, was mentioned earlier, and his claims were refuted in detail.(*140)
<strong>The</strong>refore, there is no need to mention him at this point. This reply regards what has been related in
reference to the three above-mentioned scholars. It was narrated that they did not see any harm in
simple ghinaa (singing), without musical accompaniment or licentious lyrics, etc. In addition to this,
as has been previously detailed(*141) by Ibnul-Jowzi, Ibnul-Khallaal saw no harm in the recitation of
spiritual poems (qasaaid zuhdiyaat) in a sweet and melodious voice. <strong>The</strong>refore, even though those
who would like to establish the ruling of permissibility sometimes exploit the positions of such
scholars, it is futile, because what these scholars allowed is agreed upon by consensus and is not the
point of contention (mahallun nizaa').
A group of later scholars often referred to as maintaining the view of permissiblility are Ibn
Hazm,(*142) Ibnul-Arabi(*143) and Al-Ghazaali.(*144) Some of the gross misconceptions of the
former two have already been refuted.(*145) A final reply to them is a quotation from the oft-repeated
words of Ibn Hazm himself: "It is incumbent upon us that we do not accept the saying of any person
after Allah's Messenger, unless such a person authentically relates it back to the Prophet (peace and
blessing be upon him)." Being aware of the previously-established, clear ruling of prohibition given by
the Prophet on this issue,(*146) it becomes one's obligation to reject all positions contradictory to his
and to accept his decision as binding and final. Verily, Allah, the Majestic and Exalted, has made such
an attitude of obedience to His Messenger the criterion of true faith (eeman). He says in His glorious