assalaamu'alaykum,
akhi, yusif ali is just a translator, he is not a scholar in Islam.,,,Yusif Qaradawi says many many many WEAK hadiths and has legitimized his opinion on matters that were clearly stated as haram.
the aya of the quran 31:6 pertaining to idle talk.....from SAHABA is AUTHENTICATED AS SINGING....
the following is a bit long, but it explains what you mean by bukhari is missin...is proven to be false... if you can understand what is being said, inshallah you can fully digest its meaning.
At the beginning of the isnaad,Imam Al-Bukhaari related,"Qaala
Hishaamu-bnu Ammaar..."("Hishaam bin Ammaar said...")This statement
was misconstrued by Ibn Hazm to indicate that there is a missing link
between Al-Bukaari and the next narrator(i.e Hishaam(*49),implying
that the hadeeths isnaad is disconnected(munqati) and therefore not
valid as proof in the prohibition of music,song,musical
instruments,etc.This type of isnaad,termed muallaq,contains a missing
link.However,Al-Bukaaris hadeeth,Shaykh Ibnus-Sallah,in his
celebrated work,Uloomul Hadeeeth,Shaykh Ibnus Sallah,in his
celebrated work,Uloomul Hadeeth(his treatise on the science or
methodology of hadeeth criticism and asessment).In his commentary of
Saheehul Bukhaari,entitled Fathul Baari,Ibn Hajar mentioned Ibnus
Salaahs meticulous refutation of Ibn Hazms statement.(*50)
Among the other great critical scholars of hadeeth ,who mentioned
that the Isnaad is soundly connected (mowsool) is Ibn Hajars
shaykh,Al Haafidh Al-Iraaqi.He stated that the isnaad is found
connected in AlIsmaaeelis work,entitled Al-Mustakhraj,which collects
together other chains of narrators(or similar ones) for the same
hadeeths mentioned in Al-Bukhaaris collection.
And finally,there is Ibn Hajars distinctive work,Taghleequt Taleeq,a
rare and stupendous masterpiece,which brings together
connected,authentic chains (asaneed) of transmiters for those
traditions which appear in Al-Bukhaaris compilation in the form of
the disconnected (mualliq) type of hadeeth,thereby dispelling accrued
misconceptions regarding the claim of "weak" hadeeths occuring in the
text(matn) of Al-Jaamis As-saheeh)(*51) After quoting other
complete,authentic chains(*52) for tyhe tradition under study,along
with the sources wherein such chains of transmitters are mentioned
(*53)Ibn Hajar concludes by emhasisizing(in reference to Al-Bukhaaris
narration):
"This is an authentic hadeeth.It has no deficiency or defect,and
thers is no point of weakness for any attack to be made on it.Abu
Muhammed Ibn Hazam labeled it a defective by virtue of his claim that
there is a break (intiqaa) in the chain between Al-Bukhaari and
Sadaqah bin Khaalid and because of the difference of opinion
regarding the name of Abu Maalik(*54)As you've seen ,i have quoted
nine fully connected chains of transmission (asaneed) whose narrators
are thoroughly dependable.As for the difference regarding the kunyah
of the companions ,they are all of impeccable repute.Further more,in
Ibn Hibbaans narration,the transmitter stated that he heard from both
of them...(*55)I have in my possession yet othe chains which could be
presented here,however,i would not like to prolong this subject
further by mentioning them.In what we have stated there is enough
proof for the sensible,thinking person.And Allah is the grantor of
success".(*56)
In short,this particular narration of Al-Bukhaari is authentic and
consequently constitutes a valid and binding text to be referred to
in determining the ruling (hukm) regarding music.
It should be mentioned that certain modern-day writers,who blindly
imitate previous scholars by quoting their views without applying the
critical sciences of hadeeth research,have merely parroted the
position of Ibn Hazm,and due to this,have caused many unwary persons
to go astray regarding this issue.For example,yousuf Al-Qardaawi,in
his popular book,entitled Al-Halaal wal Haraam fil Islam(*57) says in
regard to the extant hadeths on music:"As for what has been mentioned
by way of prophetic tradtions (relating to the subject of music),all
of these have been assessed to have some point or another of weakness
according to the fuqahaa of hadeeth and its cholars(*58) The Qaadi
Abu Bakr Ibnul-Arabi said,'There is no authentic hadeeth and its
scholars.(*58) The Qaadi Abu Bakr Ibnul-Arabi said,"There is no
authentic hadeeth prohibiting singing.'And Abu Bakr Ibnul-Arabi
said,'There is no authentic hadeeth prohibiting singing'.And Ibn Hazm
said,'Every hadeeth related (prohibiting music and singing) is false
and forged."(*59)Unfortunately,the statement that "all" the
narrations are weal according to" scholars of hadeeth"is a gross
error on Al-Qardaawis part and is not the result of meticulous
critical research.Rather,It is due to an uncritical,blind acceptance
of the words of Ibn Hazm and Ibnul_Arabi.Ibn Hazm was no doubt a
virtous ,sharp -minded scholar:however,in the area of hadeth
assessment and verification(as in the case in many aspects of his
school of Dhaahiri fiqh),he has certain untenable and unfounded,even
some very abnormal views(*60)The accomplished hadeeth scholar and
student of Ibn Taymiyyah,Al-Haafidh Ibn Abdul-Haadi ,says of Ibn Hazm
that "he often errs in his critical assessment of the degrees of
traditions and on the conditions of their narrators.(*61) In
fact,there is unanmious consensus among the most reputable critical
scholars of hadeeth regarding Ibn Hazms erroneous assignment of a
ruling of daf(weakness) to Al-Bukhaaris hadeeth.Regarding the degree
of this hadeeth,the views of IbnusSalaah,Ibn Hajar Al-Asqalaani and
Al-Haafidh Al-Iraaqi have already been mentioned .Among the qualified
scholars who also agree with his assessment are the great
scholars,Ibnul_Qayyim and Ibn Taymiyyah.Ibnul-Arabi is similar to Ibn
Hazm in that he is quick to give a ruling of forgery or weakness on a
hadeeth,without the necessary,detailed analysis and synthesis of all
extant chains of narration relating to the subject.Had he executed
such an analysis,undoubtedly he would have arrived at a sound
decision decision and avoided much blame and censure.
Having established the authenticity of the afore mentioned narration
recorded in Imam Al-Bukaaris compilation,the meaning of his hadeeth
and its stand as an indisputable proof of the unlawfulness of music
may now be discussed.
(*49)According to Ibn Hajars statement in Fathul
Baari ,vol.10,p.52,Ibn Hazm claimed that there is a break between Al-
Bukhaari and the narrator,Sadaqah bin Khaalid.Whatever the case,both
claims will be shown to be unfounded.
(*50)For details,refer to vol.10,p.52 pf the Salafi edition,Cairo.
(*51)This is the short title of Al-Bukaaris collection ,and it
means ,"The authentic Compilation"It is most deserving of this title
as it is the most authentic book after the Quraan.
(*52)See Fathul Baari,vol.5,pp.17-22 for details.
(*53)Such as Al-Bukaaris history,At-Taareekh Al-Kabeer,Ibn Hibbaans
Mawaarid Adh-Dhamaan and At-Tabaraanis Al-Mujam Al-Kabeer.
(*54)i.e whether the companions name (rather his kunyah ,signifying
the appellation,"father of so and so) was Abu Maalik or Abu Aamir.
(*55)Thats is from both of the companions ,Abu Maalik and Abu
Aamir.Thus,the question regarding the diference of the name is no
longer an issue.
(*56)Taghleequt Taleeq,vol.5,p.22.
(*57)This book has been translated into english by various publishers
under the title"The lawful and the prohibited in Islam(Al-Hilali Wal
Haram Fil Islam) by Yusuf Al-Qaradwi)
(*58)The terminology "fuqahaa of hadeeth"used by Al-Qardaawi appears
to reveal his unfamiliarity with proper designation of the various
types of scholars of Islam according to their particular branch of
Islamic science.Fuqahaa is a term applied to jusisprudents who study
the legal issues derived from the shariah and who arrive at rulings
in regard to them Nowhere,to my knowledge ,has the term fuqahaaul
hadeeth been used in hadeeth criticism.The specialists in the area of
criticsim ,verification and assesment of hadeeth literature are
termed ashaabul hadeeth(those who relate and apply the hadeeth)or
nuqqaadul hadeeth(critical assessors of hadeeth) or merely al-
muhaddithoon(narrators of hadeeth).It appears that Al-Qardaawi
depends on the views of "general "scholars,the likes of Al-
Ghazaali,Ibnul_arabi and Ibn Hazm rather than on the qualified
specialists in the noble hadeeth sciences such as Al-
Bukhaari,Muslim,Ahmad,Ibn Maeen,Abu Dawood,Abu Zurah,Ibn Abi
Haatim,Ibnus-Salaah,Al-Iraaqi,Ibn Taymiyyah and Ibn Hajar.These and
their likes are authorities.But Al-Qardaawi has not quoted these or
any of their calibre,even though there is a conensus among such
qualified authorities that authentic hadeeths prohibiting music and
its variants do exist,as shall be seen futher on in this paper.
(*59)See p.293of his Al-Halaal wal Haraam fil Islam.Such bold, all-
encompassing statements(if correctly attributed to Ibn Hazm and
Ibnul_arabi)are unfortunate examples of overstepping the boundaries
of the scholars domain.Not even the most accomplished specialists in
the field of hadeeth criticism would dare to make such blank
statements such as,"Every hadeeth relating to prohibition of music is
false."or "There is no authentic hadeeth prohibiting
music,"Etc.because they dont know every hadeeth which exists nor the
degree of every hadeeth which exists!!Had these scholars confined
their views somewhat by saying something like ,"As far as i
know,there are no authentic hadeeths..."etc.that would have been
closer to the truth,would have protected their honor and would not
have left them open to blame and censure.But as it is said,"Every
prize courser is prone to a fall",all are prone to error except the
true,chosen Messengers of Allah(may He exalt them and grant them
peace)
(*60)This was due to his stubborn insistence on aplying only the
meaning of the shariah texts (ie the literal wording of the Quraan
and traditions 0.This attitude often led him to have peculiar,even
ridiculous views regarding certain jurisprudential issues.See his
work,Al-Muhallafor details.
(*61)Page 401 of his biographical work,Mukhtasar Tabaqaati Ulamaail
Hadeeth.
Abdul Alim <[EMAIL PROTECTED]> wrote:
Wa Alaikum Assalam Str. Michele,Let me first truly respect your views. I can also truly understand that "Music" is a bit controversial subject and it's not that clear-cut as we think. Apart from Music we have other sensitive and controversial issues like: Mut’a (temporary marriage), Hijab, Halal food products, Beard, Rights of Muslim women, Triple Talaq (Divorce), Tolerance in Islam, Jihad, Islam spread by sword, Rajm (Stoning of certain sinners to death), Women attending the Masjid, Women praying behind barriers in Masjid etc., but we need to learn these issues in the right context because we don't find that many comprehensive literature pertaining to these subjects and scholars have different opinions on these subjects as well.Coming back to Music, let me conclude with the following notes:(1) Abdullah Yusuf Ali's translation does not specifically talk about music in surah 31: 6 as provided below."But there are, among men, those who purchase idle tales, without knowledge (or meaning), to mislead (men) from the Path of Allah and throw ridicule (on the Path): for such there will be a Humiliating Penalty." (31:6)(2) Per Sheik Yusuf Qaradawi, even though the below hadith is in Sahih Al-Bukhari its chain of transmission is not connected to Prophet Muhammad (peace and blessings be upon him) and this invalidates its authenticity. Ibn Hazm rejects it for that very reason. Moreover, the sub-narrator, Hisham Ibn `Ammar is declared ‘weak’ by many scholars of the Science of Hadith Methodology. (Refer to Singing & Music: Islamic View at http://www.islamonline.net/fatwa/english/FatwaDisplay.asp?hFatwaID=40116)The hadith narrated by Imam Al-Bukhari on the authority of Abu Malik or Abu `Amir Al-Ash`ari (doubt from the sub-narrator) that the Prophet (peace and blessings be upon him) said, 'From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk (clothes), the drinking of alcoholic drinks and the use of musical instruments, as lawful.'Also let us focus more on the other important areas where Muslims all over the world are suffering and we need to help them first and not get side tracked because Music is NOT a pressing issue at this point in time.Let us pray to Almighty Allah to guide us in learning and practicing His deen to the best of our ability.Abdul Alim
michele martin <[EMAIL PROTECTED]> wrote:assalaamu'alaykum,I didn't mean to pass an extreme judgement...but you say there are not any authenticated hadiths pertaining to music...???The Quran in suratal Luqman 31:6 it reads and is given the meaning by Ibn Mas'ood, a very knowledgable sahaba who explained this aya as pertaining to music. Ibn Abbas also swore to Allah swt that this verse refers to music. Al Hasan Al Basri said: "It was revealed concerning singing and music."It is proven that he (peace and blessings of Allaah be upon him) granted a dispensation to women only, when there are no men present, allowing them to beat the daff and sing nasheeds which are free of any mention of love or the music and instruments, which includes the permissive songs that exist nowadays. Rather he allowed nasheeds that are free of such offensive characteristics and he allowed beating the daff only, not other kinds of drums or musical instruments, to proclaim marriage. It is narrated in saheeh ahaadeeth, as in Saheeh al-Bukhaari, that the Prophet (peace and blessings of Allaah be upon him) forbade musical instruments of all types and issued stern warnings against them. It is narrated in Saheeh al-Bukhaari and other books of hadeeth that the Prophet (peace and blessings of Allaah be upon him) said: “There will be among my ummah people who will regard as permissible zina (adultery), silk, alcohol and ma’aazif (musical instruments). Some people will camp at the top of a mountain with their shepherd looking after their sheep, and a poor man will come and ask for something, and they will say, ‘Come back to us tomorrow.’ But Allaah will destroy them and level the mountain, and will turn others into monkeys and pigs until the Day of Resurrection.”It is reported from Ash Shaafi'i in 'Kitaab Al Qadhaa" that singing is idle talk and is hated. It resembles that which is false and whoever engages in it frequently is legally incompetent and his testimony is unacceptable.The prophet pbuh said: "Assuredly, there will be among my community people who will legalize adultery and fornication, wearing of silk(by men), alcoholic drinks and musical instruments."(an authentic narration by Bukhari and Abu Dawood)...the meaning of this hadith is that there will come a people from among the Muslims who will believe that premarital and extra marital sexual relations, the wearing of pure silk by men, drinking intoxicants and music are halal, when in fact, they are haraam. Musical instruments refers to everything which has a musical tone and a melodious sound, such as the 'ood, the naay, the tabl, the koobah, the duff and the like even the bell, for according to the prophet pbuh the bell is the caller of satan. (muslim)...this proves the abhorance of its sound.Islam has not forbidden anything except that which is harmful; and singing and music contain many harmful effects.1. Musical instruments are the alcohol of the sould they do more harm that cups of wine, for when people are intoxicated by sounds, they allow themselves to commit acts of shirk, they turn to indecency and injustice, they kill those forbidden by Allah and and commit adultery and fornication. These latter three are frequently found among those who listen to music, whistling and clapping. The one who listens to music will never enjoy the Quran.2. As for shirk, it is because they become infatuated, to the degree of adoration of their singers as they should love Allah swt.
3. As for indecency, singing is an innovation of fornication, adn it is one of the major causes of indecency; Men, youths and women may be of the highest decency and modesty, until they hear singing and music, then they become lewd and immodest and easy prey to indecency, like liquor drinkers, or even more so.
4. As for murder, it often occurs when people are listening to music and some of them kill others, then it is said,"He killed him by his presence;" adn they consider this a proof of their strength, but in actual fact, they are helped by the devils who accompany them; and the one who is accompanied by the strongest devil triumphs.
5. Listening to music and singing does not bring benefit to the heart--it consists of nothing but misguidance and as a cause of evil, there is none greater. To the soul, it is as a liquor to the body. And so it causes a greater drunkenness to those who listen to it than does alcohol. They find in a good taste as does the drinker of wine, indeed and much more.
6. The devils impersonate them and walk into fires, or one of them may take a red hot piece of iron and place it on his body, or on his tongue or perform other like actions. But they are unable to perform such deeds when paryer is in progress, or when someone is reciting the Quran, because these are lawful acts of worship and faith, which cause the devils to flee, while the former are innovative, evil, polytheistic acts of worship, which attract the devils.
is easy to give opinions, but to understand tafsir and hadiths is knowledge.
sis michele
Abdul Alim <[EMAIL PROTECTED]> wrote:I shared this piece of article NOT to find fault with Br. Yusuf Islam. He is placing his humble opinion and we need to respect that. As he said and also we discussed this issue from an Islamic perspective earlier, the Music is not haram per se and the haram factor applies only when it deviates Islamic teachings and ethics. This is because of the very reason that we have quite a few authentic hadith where Prophet Muhammad (PBUH) has allowed it as an entertainment and at the same time we do not have any authentic hadith that disapproves Music.And Almighty Allah knows the best. May Allah accept Br. Yusuf Islam's good deeds and forgive his shortcomings.Jazak Allah khair for sharing your thoughts.Abdul Alim
michele martin <[EMAIL PROTECTED]> wrote:subhanallah.....so he has turned into a scholar? astaghfirallah....is amazing...music is haram period...just needs knowledge to understand it.
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{Invite (mankind, O Muhammad ) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur'an) and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided.}
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