Dawah4all

Ramadan Mubaraka!

May ALLAH ta'ALLAH accepts our ibadah and forgives our sins and bless His ummah all over the world with iman and strengh to strive for His sake,ameen.

Those that turn to Allah in repentance;

that serve Him, and praise Him;

that wander in devotion to His cause that bow down and prostrate themselves in prayer;

that enjoin good and forbid evil;

and observe the limits set by Allah --

these do rejoice!

So proclaim the glad tidings to the believers. (9:112)

According to the Sharee'ah (Islamic law), there is no legal adoption. It is prohibited for a person to legally adopt a son or a daughter of whom he is not the biological father. If a person adopts a son or daughter, the Sharee'ah will not confer on the adopted person the status or rights of a biological son or daughter. According to the Quran, one cannot become a person's real son merely by virtue of a declaration; Allaah Says (what means): "...And He [i.e., Allaah] has not made your claimed [i.e., adopted] sons your [true] sons. That is [merely] your saying by your mouths, but Allaah says the truth, and He guides to the [right] way. Call them [i.e., the adopted children] by [the names of] their fathers; it is more just in the sight of Allaah. But if you do not know their fathers, they are your brothers in religion…" [Quran 33: 4-5]

This shows that the declaration of adoption does not change realities, alter facts, or make a stranger a relative, or an adopted child a son or daughter. A mere verbal expression or figure of speech cannot make the blood of a man run through the veins of the adopted child, produce natural feelings of affection found in normal parent-child relationships, or transfer the genetic characteristics, or physical, mental, or psychological traits.

Justice is Respect for Others

The central notion of justice in the Sharee'ah is based on mutual respect of one human being for another. The just society in Islam means the society that secures and maintains respect for people and their rights through various social arrangements that are in the common interest and welfare of the general public. Islam views adoption as a falsification of the natural order of society and reality. The prohibition of legal adoption in Islam was ordained to protect the rights of the adopted, adopter, biological parents, other individuals affected by the adoption, and society as a whole.

Lineage and Legitimacy

The child is an extension of his father and the bearer of his characteristics. He takes his name and increases his progeny. Likewise, the child in Islam also has the equally inalienable right to legitimacy. The principle of legitimacy holds that every child shall have a father and one father only. This is why Allaah has ordained marriage and has forbidden adultery, so that paternity may be established without doubt or ambiguity and that the child may be referred to his father, and the father to his sons and daughters. Hence, adoption cannot be used in Islam to hide the illegitimacy or the paternity of the child.

Inheritance

By adopting someone's child as one's own, the rightful and deserving heirs to the property of a man are deprived of their shares. Hence, Islam has made it Haraam (forbidden) for a father to deprive his natural children of inheritance. Allaah has established the distribution of inheritance in order to give each eligible person his or her share. In matters of inheritance, the Quran does not recognise any claim except those based on relationship through blood and marriage. The Quran stipulates (what means): "And those who believed after [the initial emigration] and emigrated and fought with you – they are of you. But those of [blood] relationship are more entitled [to inheritance] in the decree of Allaah. Indeed, Allaah is knowing of all things." [Quran 8:75]

Marital Relations

Taking a stranger into the family as one of its members and allowing him to be in privacy with women who are non-mahram (i.e., non marriageable relatives) to him is a deception, for the adopter's wife is not the adopted son's real mother, nor is his daughter the boy's sister, nor is his sister the boy's aunt, since all of them are non-mahram to him and vice-versa for an adopted daughter. The Quran has, thus, declared that only the wives of one's real sons, and not the wives of any sons under one's care, are permanently forbidden in marriage. This is according to the verse (which means): "…The wives of your sons who are from your [own] loins…" [Quran 4:23]

Accordingly, it is permissible for a man to marry the divorced wife of any son under his care, since, in actuality, she has been the wife of a 'stranger' who was not related by blood. Also, when the adopted child's lineal identity or paternity is changed, it is quite possible that the adopted child may, unknowingly, enter into incestuous relationships by marrying close relatives of his natural parents; also, his marital chances may, in general, become subject to confusion.

Solidarity

If the adopted child were to receive a claim on the inheritance of the adopter, the real relatives may become rightfully angry feeling that the adopted child has received something that is not rightfully his, depriving them of their full inheritance. This could lead to quarrels, fights and the breaking of relations among relatives. Therefore, adoption is not conducive to family solidarity and overall harmony and peace, which are necessary for social stability.

Allowable Forms of 'Adoption' in Islam

Orphans:

This is a completely different form of adoption, which is not prohibited by Islam - that is, when a man brings home an orphan and wants to raise, educate, and treat him as his own child. In this case, he protects, feeds, clothes, teaches, and loves the child as his own without attributing the child to himself, nor does he give him or her the rights which the Sharee'ah (Islamic Law) reserves for his natural children. This is a meritorious and noteworthy act in Islam, and the man who does it will be rewarded by being admitted to Paradise. Prophet Muhammad once said: "I and the one who raises an orphan, will be like these two in Paradise (and he pointed his middle and index fingers)"

There are also numerous Quranic verses that support the act of taking care of orphans and enough cannot be said about how pleased Allaah is with this noble and charitable act, see: [Quran: 2:220; 4:2; 4:6; 4:10; 4:127; 17:34]

Foundlings:

A foundling or abandoned child is also regarded as an orphan, and one may apply the term 'wayfarer' to him as well. In this case too, as in that of orphans, the child's lineal identity must be unchanged and parenthood to the natural parents should not be denied. When the parents of such children are unknown, the children must be made brethren in faith; See [Quran: 33:4-5], as cited at the beginning of this article.

If a man is childless and wishes to benefit such a child (orphan or foundling) from his wealth, he may give him whatever he wants during his lifetime.

Modern Forms of Adoption: Artificial Insemination

Islam safeguards lineage by prohibiting adultery and legal adoption. In the same way it forbids artificial insemination if the donor of the semen is other than the husband. Thus, Islam keeps the family line clearly and unambiguously defined without any foreign element entering into it. That is why Muslim scholars unanimously consider artificial insemination a despicable crime and a major great sin, to be classified in the same category as adultery.

It is a more serious crime and detestable offence than adoption, for the child born of such insemination incorporates in itself the result of adoption - the introduction of an alien element into the lineage in conjunction with the offence of adultery, which is abhorrent both to the divinely revealed laws and to upright human nature. By this action the human being is degraded to the level of an animal, which has no consciousness of the noble bonds of morality and lineage which exist among the members of a human society

This is an article by Sister Aliya Yeoh Abdullah who blogs at http://pukullima.blogspot.com

“You’re not going to the surau today?” Mrs. Tan (not her real name) asked me.

“Nope, I’m having my day off.”

“Day off?”

“Menses.. monthly period.”

“Oh… It’s degrading isn’t it, the way women are treated in Hindu and Islam. You can’t pray when you’re having your periods.”

I was shocked at her comment. Recovering quickly, I replied, ” Well actually no. Islam treats women so well that we are given the days off when we’re having our monthly menses.”

“What do you mean?”

“Well, as we all know, having menses can be very messy and physically tiring for women. Some suffer from cramps. Allah is Most Merciful, so Muslim women are excused form performing the prayer and fasting when she is coping with the monthly menses. In fact, it’s a sin for the woman to perform the 5 times a day solat during this time of the month. It’s not a punishment but rather, a compassionate gift for women.”

“But I thought women can’t pray at this time because they’re unclean?”

“Muslim women can still pray or doa to Allah, and recite the zikir or praises to Him. It’s just that she doesn’t need to perform the 5 times a day prayer ritual or solat, because it’s physically taxing on her during her menses. Allah in His wisdom lifted the load of solat prayer and the burden of fasting for Muslim women during these times of her life. Uncleanliness is only in her menstrual blood, not her physical self. She can still be with her husband, except having sexual intercourse.”

“But why prevent a woman from praying as usual? Isn’t menses a natural part of a woman’s biological cycle that God makes for a woman?”

“Tell me, are you in a good mood when you’re having your menses? Would you voluntarily wake up at the early hours of dawn, or you’d prefer to sleep a little longer? Do you like to perform exercises when you’re suffering discomfort from menstrual cramps? Do you want to go hungry for hours when you’re having your menses?”

“Of course I’d prefer to sit and rest if I can.”

“Naturally. So Muslim women are exempted from observing prayer or solat, and fasting during her menses because both these tasks are difficult and physically demanding. It’s not a punishment. It’s actually Allah’s gift for the Muslim woman during her menses, to remove hardship and religious obligations from her and allow her space to focus on what she is experiencing during her monthly cycle.”

“So you mean it’s actually to help the women, not as a form of treating women as second-class worshippers?”

“Women are respected in Islam, contrary to what many people prefer to believe. Allah in His wisdom and mercy has ordered women to stop performing her prayer and fasting at such times. So a Muslim woman who does not perform prayer and fast during her menses is actually worshipping Allah too. She obeys His commands and submit to Him.”

“But why can’t she go to the mosque and read the Quran at these times?”

“Actually anyone who is impure, like a man who has just made love to his wife, can’t read the Quran or go to the mosque unless they wash themselves clean first through ablution or mandi hadas. It’s nothing to do with being a woman or a man. In Islam, we show great respect and reverence for the Creator, which is why we wash ourselves clean first and wear clean clothing when we perform the prayer before Him, as well as touch the Holy Quran.”

“So a Muslim woman is actually respected when she’s having her menses?”

“Yes, of course. Muslim women are prevented from praying not because she’s dirty/unclean during her menses. Actually she’s given the holidays from God Almighty so that she can rest and regain her strength. Allah does not intend to place any difficulty on the shoulders of His servants. When a person is experiencing difficulty, Islam will give him or her some concessions that make life easy.”

” I see..”

“Do you know how many days a woman is exempted from performing the solat every month?”

“One week?”

” As long as she’s having her menses.Maximum is 14 days. And she doesn’t have to replace the number of prayers she doesn’t perform at those times. That’s how merciful Allah is to Muslim women.”

“Ok… now I understand.”

Correctness and Intentions

The State of Affairs

From the fundamentals of knowledge which have been neglected by many Muslims is how and when an action becomes righteous and acceptable to Allâh.

In fact, the matter has grown worse than that! We live in an age in which many Muslims assume that whatever actions they undertake as regards the Dîn, then they must surely be acceptable to Allâh!

Such assumptions - arising from ignorance - have played a destructive role in the collective affairs of this Ummah - may Allâh increase it in nobility - and may possibly being destructive to one's own salvation in the Hereafter, as Allâh says: [1]

Say! Shall we tell you of those who lost most with respect to their actions? Those whose efforts have been wasted in this life, whilst they thought that they were acquiring good by their actions. [al-Kahf 18:103-104] [2]

So "the people are of three classes: The righteous Scholar, the student of Knowledge being upon the path of salvation and the confused rabble who follow everyone who calls out - bending along with every wind - they are not enlightened by the light of Knowledge, nor do they lean upon a firm support." [3]

Two Essential Conditions

It is a must that two great and important matters be considered for actions to be acceptable:

Firstly: That the one undertaking the action must intend only the pleasure of Allâh - the Mighty and Majestic.

Secondly: The action must be in agreement with the Sunnah of His Messenger sallallâhu 'alayhi wa sallam.

If any of these two conditions are not fulfilled, then the action will neither be righteous, nor accepted by Allâh. The proof for this is in His saying:

Whosoever expects to meet His Lord, then let him work actions of righteousness and in the worship of his Lord associate no one as a partner. [al-Kahf 18:110] [4]

In this noble âyah Allâh commanded that the action should be righteous - in agreement with the Sharî'ah - and it should be sincere - associating none with him. [5]

Similar to this is the saying of the Prophet - sallallâhu 'alayhi wa sallam:

"Indeed Allâh does not look at your faces nor your wealth. But he looks at your hearts and your actions." [6]

So, contrary to what many people think, sincerity alone is not sufficient for worshipping Allâh - but along with that it must be in conformity with the Sunnah. Thus the condition of the action must be such that it confirms.

Righteous Actions

Personal tastes, desires and perceptions - intellectual or otherwise(7) - are not the criteria for judging whether actions are righteous or not. Allâh says:

Who is more astray than one who follows his own desires without guidance from Allâh [al-Qasas 28:50]

Rather, a righteous action is one "that is commanded by Allah and his Messenger - and that is obedience." [8] And this obedience must be upon the understanding of the companions - radiallâhu 'anhum. Since they are for this Ummah - after its Prophet sallallâhu 'alayhi wa sallam - the custodians of correct Knowledge ('Ilm), action ('Aml), belief (I'tiqâd) and methodology (Manhaj). As the Prophet 'alayhis-salâm said:

"My Companions are the custodians for my Ummah, so when my companions go, that which has been promised to my Ummah will come to it." [9]

And the Prophet sallallâhu 'alayhi wa sallam warned us about actions which have no basis from the Book of Allâh and the Sunnah of His Messenger, by saying:

"Whosoever does an action that we have not commanded then it will be rejected." [10]

Sincerity - the Essence of Tawhîd

Sincerity demands that one seeks to do actions which Allâh is pleased with, in way in which He is pleased with. The root of this is Knowledge, as one of the Imâms of the Tâbi'în, az-Zuhrî (d.124H) - rahimahullâh - said: "The people will not trust the action of one who acts without knowledge; and they will not be pleased with the saying of a Scholar who does not act." [11]

As regards sincerity, then it is "the stripping of ones intentions from all impurities in order to draw close to Allâh, ensuring that the intention behind all acts of worship and obedience are exclusively for his pleasure." [12] As Allâh - the One free from all imperfections - says:

They have not been commanded except to worship Allâh, being sincere and making the Dîn for Him. [al-Bayyinah 98:5]

The Prophet sallallâhu 'alayhi wa sallam said that Allâh - the Blessed, the Most High - said: "I am so self-sufficient that I am in no need of having partners. Thus, whoever does an action for someone else's sake as well as Mine, will have that action rejected by Me to him who he associated with Me." [13]

Thus, if a person does an action, then even if he performs it according to the Sunnah, but he does it so that people may speak well about him, his action thereby becomes null and void. If the deed just became void then the following hadîth would apply in such a case:

"How many fasting people obtain nothing from their fast except hunger and thirst and how many people stay up at night (praying) obtain nothing from their fast except sleeplessness and tiredness." [14]

However, this is not the case. For this person's action has turned into a sin, since he acted without intending to seek only the face of Allâh, thus associating partners Shirk along with Allâh in his action. [15]

Success for the Muslims - individuals and groups - will not be attained except when actions are carried out with Sincerity, following the Sunnah, upon the Path (Sabîl) of the Pious Predecessors (as-Salaf us-Sâlihîn) as Ubayy ibn Ka'b (d.22H) - radiallâhu 'anhu - said:

"Adhere to the Sabîl and Sunnah - who remembers the Most-Merciful and his eyes swell up with tears due to the fear of Allâh - except that he will never be touched by the fire. Indeed moderation in the Sabîl and Sunnah is better than exertion in opposition to it." [16]

And our final supplication is that all praise belongs to Allâh - Lord of the Worlds.

Islam and Emotions ...

From; Answering Islam

How does Islam view human emotions?? I received this very short question from one of my readers, and I thought the answer could fill a whole book.

Let me share with you some insights and broad ideas on this important issue, and I encourage you to read more on each point, both online and from professional books and courses.

What are Humans Made of?

To be able to understand the value of emotions, we have to see them in context.

As Muslims, we believe that God ?Allah- created the universe, and gave it laws so it would run with such amazing precision. Among His beautiful creations, He also created people and gave them many traits: emotional, spiritual, intellectual and physical, because He entrusted them with sustaining and protecting life on this planet, so in order to help them with their mission, The Creator sent them messengers to teach them how to live their lives within the laws of His universe.

As God's final message to mankind, Islam is not just a worship program, but a comprehensive, intelligent and practical life system; because it respects all the different components of the human being equally, and regulates them to their full potential, rather than suppressing them (which hurts the individual), or setting them completely uncontrolled (which causes damage to the community and environment).

Emotions are given their place of importance in all Islamic teachings as a fundamental element of the human soul, so let's explore how a Muslim is expected to handle emotions, both his own and those of others:

Islam and Emotional Management:

Emotional interaction is inevitable. We experience emotions constantly in our daily lives in relation to events and people. But, to what extent should we allow ourselves to affect and get affected?

Islam teaches moderation in everything, aiming to create equilibrium so that one is always at peace with self, the universe, and God. It's advised to avoid extremes in negative or positive emotions, as any extremes are destructive if left uncontrolled: for example extreme happiness leads to indulgence in excesses to give a false sense of ?celebration' (as in getting drunk or drugged), while extreme sadness leads to being destructive to self and others (as in committing suicide or causing pain to others). Here are some examples of emotional-related teachings in Islam:

1- Positive emotions :

Emotions such as love, hope, enthusiasm, determination?etc are strongly encouraged in the Quran and teachings of The Prophet, as they result in a positive attitude for the Muslim at home, in public, and in relation to the rest of the world including all other creations. The Prophet teaches that no one's faith is complete until they love for others what they love for themselves, which is a very positive state of mind. Love is recognized and respected as the noblest emotion; however, in a man-woman relationship, it's regulated to assure building long-term bonds, rather than just satisfying momentary urges.

2- Negative emotions :

Anger, depression, hate, envy?etc are strongly discouraged. A Muslim is advised to practice strict control over those destructive emotions, and to repent if they influenced deeds or attitudes towards others. To do so, one is expected to maintain strong ties with God, and to draw strength and support from Him at all times. If one believes there is an all-wise, all-knowing God running the universe and that everything happens for a good reason within a wise and just master plan, then there would be no reason for despair, envy or depression.

3- Emotional recycling

A Muslim is instructed to take the negative energy of destructive emotions and use it as steam to move forward in a positive direction, thus turning it into positive energy. The same applies to the energy of excess positive emotions: instead of becoming euphoric or hysterical, one should re-channel this energy to use it for something constructive, rather than let it go to waste.

4- Emotional Interaction:

No one could isolate themselves emotionally; consequently, Islam offers practical prescriptions for emotional interaction:

a) Among people:

We're instructed to control tongues and physical power when sad or angry. When we react emotionally it should be in a dignified and respectable way. The Prophet cried in sadness when he lost a son, yet refused to let people believe the sun eclipsed because of his sadness. We're not supposed to let emotions take control of our actions; instead, we should take control of our emotions. There is no excuse for causing hurt or destruction because one got ?carried? away by emotions, for example killing while angry or raping while tempted. There are no softer penalties for these irresponsible actions in Islam, since destructive actions resulting from negative emotions can only create a vicious circle of more negativity and destruction, which disturbs the balance of God's peaceful universe.

b) Between people and other creatures:

We interact emotionally with other creatures in the universe as well, so we are expected to handle them with the same care and respect due to fellow humans.

Psychological cruelty is a concern in Islam, even to animals! The Prophet himself cared for a bird's emotional distress, when, during a trip, some of his companions in his absence saw a bird's nest and took the young away. When the Prophet came back, the mother bird was circling above in the air beating its wings in grief, so he said: 'Who has hurt the feelings of this bird by taking its young? Return them to her'. (Muslim)

5- Islam and Emotional Intelligence:

Emotional Intelligence features prominently in the Islamic code of conduct, where there isn't much emphasis on hereditary intelligence (IQ), but the focus is on emotional intelligence skills (EQ) which modern research had proved to be acquired skills which could be learnt and practiced by everyone, and that they're the true measure of success in practical life. For example: anger management, social intelligence and empathy . There are many sayings of The Prophet to encourage being alerted, prudent, compassionate and emotionally strong, and considering those qualities as a mark of a true Muslim.

So actually, the whole range of human emotions are recognized and respected under Islam. People are not denied being ?human? and having their weak moments, they're allowed to experience all sorts of feelings, both good and bad, as long as they make a serious effort to regain their balance and composure and get back in control quickly.

In short, Islam provides an applicable system for being wise and strong humans, who are in control of their feelings, and not the other way around.

The undermentioned incident is narrated by Hadrat Abdullah bin Mubarak radiAllahu anhu. He was a man of great learning and he lived in the era ofthe Abbasids. This incident reflects the love and attachment with theNoble Qur?an. It also Manifestates the comprehensiveness of the NobleQur?an.

An elderly Arab lady was sitting at the trunk of a tree, on the way to Haj. Hadrat Abdullah bin Mubarak radi Allahu anhu happened to pass that way. He was also heading for Baitullah, for Hajj, and to the Sacred tomb of the Noble Prophet (Sallallaahu ?layhi Wasallam). Seeing this lady very disturbed and in a state of despair, (distressed) he spoke to her. The discussion is recorded as follows:

Hadrat Abdullah bin Mubarak radi Allahu anhu: Assalamu Alaykum wa Rahmatullah

The lady:?The word from a merciful Lord is Peace? (Surah 36 ayat 58). She meant that the reply of salaam is from Allah, Most High, Himself. She said further: ?Those whom Allah sendeth astray, there is no guide for them.?(Surah 7 ayat 186). She meant that she has lost her way.

Hadrat Abdullah bin Mubarak radi Allahu anhu: Where are you coming from?

The lady:?Glorified be He who carried His servant by night from the Musjid-e-Aqsa (invioble place of worship) to the Musjid-e-Haraam? (Fardistant place of worship) (Surah 17 ayat 1). She meant that she had come from Musjid-e-Aqsa.

Hadrat Abdullah bin Mubarak radi Allahu anhu: How long are you in this place?

The lady: ?For three nights? (Surah 19 ayat 10).

Hadrat Abdullah bin Mubarak radi Allahu anhu: What arrangements are made for your food?

The lady: ?And who (Allah) feedeth me and watereth me? (Surah 26 ayat79). She meant that some how or the other, her food is provided to her by Allah.

Hadrat Abdullah bin Mubarak radi Allahu anhu: Is there any water for Wudhu?

The lady:?And ye find not water, then go to high clean soil and (make tayammum)rub your faces and hands.? (therewith) (Surah 4 ayat 43). She meant that she makes tayammum, due to not finding water.

Hadrat Abdullah bin Mubarak radi Allahu anhu: Here is some food. Partake of it.

The lady: ?Strictly observe the fast till nightfall? (Surah 2 ayat 187). She indicated that she is fasting.

Hadrat Abdullah bin Mubarak radi Allahu anhu: This is not the month of Ramadaan.

The lady: ?And he who does good of his own accord (for him) lo! Allah is responsive,aware?. (Surah 2 ayat158) meaning that I have observed an optional(nafl) fast.

Hadrat Abdullah bin Mubarak radi Allahu anhu: It is permitted to break the fast when in a journey.

The lady: ?And that ye fast is better for you, if you did but know.? (Surah 2 ayat 184)

Hadrat Abdullah bin Mubarak radi Allahu anhu: Speak like how I speak.

The lady:?He (man) uttereth no word but there is with him an observer ready?(Surah 50 ayat 18). She meant that since every word of a person is observed and recorded, she is taking precaution by speaking only in thewords of the Noble Qur?an al kareem.

Hadrat Abdullah bin Mubarak radi Allahu anhu: Which clan do you belong to?

The lady:?Follow not that whereof thou hast no knowledge, lo! The hearing and the sight and heart of each of these it will be asked? (Surah 17ayat36). She meant those things that you have no knowledge of, nor do they concern you, you are wasting your strength (senses) by enquiring about them.

Hadrat Abdullah bin Mubarak radi Allahu anhu: Forgive me. I have certainly made a mistake.

The lady: ?Have no fear this day. May Allah forgive you? (Surah 12 ayat 92)

Hadrat Abdullah bin Mubarak radi Allahu anhu: Would you like to travel on my camel and meet your caravan?

The lady:?And whatsoever good ye do Allah knoweth it? (Surah 2 ayat 197).Meaning that if you will do this good deeds towards me, Allah will recompense you for it.

Hadrat Abdullah bin Mubarak radi Allahu anhu: Well, then you may mount it. Saying this he made the camel to sit down.

The lady:?Tell the believing men (when confronted by women) to lower theirgaze?. (Surah 24 ayat 30). Hadrat Abdullah understood and (turned)looked away. While she was mounting, the camel jerked and her clothes got estrangled in the saddle (dorsers) and she proclaimed: ?whatever of misfortune striketh you, it is what your hands have earned.? (Surah 42ayat 30). In other words she was drawing Hadrat Abdullah bin Mubarak?sradi Allahu anhu attention towards this mishap.

Hadrat Abdullah bin Mubarak radi Allahu: understood and he tied the legs of the camel and he straightened the straps of the saddle (or dorser). She applauded him for his proficiency and capability by saying ?And we made Sulaiman to understand? (Surah 21ayat 79). When the journey was about to begin, the lady recited the ayats which are read when undertaking a journey ?Glorified be he who hath subdued these unto us, and we were not capable (of subduing them).And lo, unto our Lord we are returning.? (Surah 43 ayat 13).

HadratAbdullh bin Mubarak radi Allahu anhu:held the bridle (or nose string) of the camel. He began to hum the (Huddi) famous Arabic song for travelling, and he started walking very fast.

The lady: ?Be modest in thy bearing and subdue thy voice? (Surah 31 ayat 19).

Hadrat Abdullah binMubarak radi Allahu anhu understood. He began walking slower and he lowered his voice.

The lady: ?Recite of the Qur?an al kareem that which is easy for you.? She meant that instead of humming the Huddi, he should rather recite the Noble Qur?an al kareem.

Hadrat Abdullah bin Mubarak radi Allahu anhu began reciting the Noble Qur?an al kareem.

The lady became very pleased and said ?but none remember (accept advice) except men of understanding? (Surah 2 ayat 269).

After reciting the Noble Qur?an al kareem for a while, Hadrat Abdullah bin Mubarak radi Allahu anhu asked (the lady if she had a husband) (if he was alive) ?O Aunt, have have you a husband? (meaning is he living)

The lady:?O you who believe, ask not of things which if they were made known  unto you, would trouble you? (Surah 5 ayat 101). She meant that no questions should be asked regarding this matter which indicated that her husband has most probably passed away. Finally they (caught up) met the caravan.

Hadrat Abdullah bin Mubarak radi Allahu anhu: Do you have any son or relative (friend) in this caravan who has connection (contact) with you?

The lady:?Wealth and children are an ornament of life of the world? (Surah 18ayat 46). She meant that her sons were with this caravan and he has provisions with him.

Hadrat Abdullah bin Mubarak radi Allahu anhu: What work are your sons doing for the caravan? (Hadrat Abdullah?s object forasking was to make it easy for him to recognise her son).

The lady: ?And landmarks, and by the star they find a way? (Surah 16 ayat 16). She meant that he is a guide for the caravan.

Hadrat Abdullah bin Mubarak radi Allahu anhu: Can you tell me their name?

The lady:?Allah chose Ibrahim as (for) a friend? (Surah 4 ayat 125). And Allah spoke directly unto Moosa? (Surah 19 ayat 12). By reciting these ayats the lady informed him that her sons names were Yahya, Ibrahim and Moosa.

Hadrat Abdullah bin Mubarak radi Allahu anhu called out these names in the caravan and immediately three young people came forward.

The ladyaddressing her children) ?Now send one of you with this your silver coin unto the city. And let him see what food is purest there and bring you a supply thereof? (Sura 18 ayat 19) In other words she instructed them to feed Hadrat Abdullah radi Allahu anhu.

When the food was brought, she told Hadrat Abdullah bin Mubarak radi Allahu anhu:?Eat and drink at ease for that which ye sent on before you in the pastdays.? (Surah 69 ayat 24), and with this ayat she recited another ayat,the object of which was to convey (show) her gratefulness to him for his good conduct and courtesy. The ayat was: ?Is the reward of goodness aught save goodness?? (Surah 55 ayat 60).

Their conversation terminated on this ayat. The lady?s son informed Hadrat Abdullah bin Mubarak radi Allahu anhuthat his mother has been speaking in this manner, i.e. using only theayats of the Noble Qur?an al kareem in her speech, for the last forty years.

          http://www.islam-qa.com/en/ref/islamqa/5000/print

Ruling on music, singing and dancing

I have always heard that music, singing and dancing are haram in Islam. I went to this other site for the first time,XXX, and typed in music and all of these articles appeared which said music,dancing, and singing in Islam is halal??? They said "as long as the 2 sexes are not close together and their is no drinking going on" etc. and they even have hadiths that try to prove our Prophet Muhammed s.a.w was ok with this??? I am very confused now... Could you PLEASE give a full, detailed explanation about the Islamic ruling on music, singing and dancing and when it is allowed, if it is even allowed at all.

Praise be to Allaah.

Ma’aazif is the plural of mi’zafah, and refers to musical instruments (Fath al-Baari, 10/55), instruments which are played (al-Majmoo’, 11/577). Al-Qurtubi (may Allaah have mercy on him) narrated from al-Jawhari (may Allaah have mercy on him) that ma’aazif means singing. In his Sihaah it says that it means musical instruments. It was also said that it refers to the sound of the instruments. In al-Hawaashi by al-Dimyaati (may Allaah have mercy on him) it says: ma’aazif means drums (dufoof, sing. daff) and other instruments which are struck or beaten (Fath al-Baari, 10/55).

Evidence of prohibition in the Qur’aan and Sunnah:

Allaah says in Soorat Luqmaan (interpretation of the meaning):

“And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allaah…” [Luqmaan 31:6]

The scholar of the ummah, Ibn ‘Abbaas (may Allaah be pleased with him) said: this means singing. Mujaahid (may Allaah have mercy on him) said: this means playing the drum (tabl). (Tafseer al-Tabari, 21/40).

Al-Hasan al-Basri (may Allaah have mercy on him) said: this aayah was revealed concerning singing and musical instruments (lit. woodwind instruments). (Tafseer Ibn Katheer, 3/451).

Al-Sa’di (may Allaah have mercy on him) said: this includes all manner of haraam speech, all idle talk and falsehood, and all nonsense that encourages kufr and disobedience; the words of those who say things to refute the truth and argue in support of falsehood to defeat the truth; and backbiting, slander, lies, insults and curses; the singing and musical instruments of the Shaytaan; and musical instruments which are of no spiritual or worldly benefit. (Tafseer al-Sa’di, 6/150)

Ibn al-Qayyim (may Allaah have mercy on him) said: The interpretation of the Sahaabah and Taabi’in, that ‘idle talk’ refers to singing, is sufficient. This was reported with saheeh isnaads from Ibn ‘Abbaas and Ibn Mas’ood. Abu’l-Sahbaa’ said: I asked Ibn Mas’ood about the aayah (interpretation of the meaning), ‘“And of mankind is he who purchases idle talks’ [Luqmaan 31:6]. He said: By Allaah, besides Whom there is no other god, this means singing – and he repeated it three times. It was also reported with a saheeh isnaad from Ibn ‘Umar (may Allaah be pleased with them both) that this means singing. There is no contradiction between the interpretation of “idle talk” as meaning singing and the interpretation of it as meaning stories of the Persians and their kings, and the kings of the Romans, and so on, such as al-Nadr ibn al-Haarith used to tell to the people of Makkah to distract them from the Qur’aan. Both of them are idle talk. Hence Ibn ‘Abbaas said: “Idle talk” is falsehood and singing. Some of the Sahaabah said one and some said the other, and some said both. Singing is worse and more harmful than stories of kings, because it leads to zinaa and makes hypocrisy grow (in the heart); it is the trap of the Shaytaan, and it clouds the mind. The way in which it blocks people from the Qur’aan is worse than the way in which other kinds of false talk block them, because people are naturally inclined towards it and tend to want to listen to it. The aayaat condemn replacing the Qur’aan with idle talk in order to mislead (men) from the path of Allaah without knowledge and taking it as a joke, because when an aayah of the Qur’aan is recited to such a person, he turns his back as if he heard them not, as if there were deafness in his ear. If he hears anything of it, he makes fun of it. All of this happens only in the case of the people who are most stubbornly kaafirs and if some of it happens to singers and those who listen to them, they both have a share of this blame. (Ighaathat al-Lahfaan, 1/258-259).

Allaah says (interpretation of the meaning):

“[Allaah said to Iblees:] And befool them gradually those whom you can among them with your voice (i.e. songs, music, and any other call for Allaah’s disobedience)…” [al-Israa’ 17:64]

It was narrated that Mujaahid (may Allaah have mercy on him) said: “And befool them gradually those whom you can among them with your voice” – his voice [the voice of Iblees/Shaytaan] is singing and falsehood. Ibn al-Qayyim (may Allaah have mercy on him) said: This idaafah [possessive or genitive construction, i.e., your voice] serves to make the meaning specific, as with the phrases [translated as] “your cavalry” and “your infantry” [later in the same aayah]. Everyone who speaks in any way that is not obedient to Allaah, everyone who blows into a flute or other woodwind instrument, or who plays any haraam kind of drum, this is the voice of the Shaytaan. Everyone who walks to commit some act of disobedience towards Allaah is part of his [the Shaytaan’s] infantry, and anyone who rides to commit sin is part of his cavalry. This is the view of the Salaf, as Ibn ‘Abi Haatim narrated from Ibn ‘Abbaas: his infantry is everyone who walks to disobey Allaah. (Ighaathat al-Lahfaan).

Allaah says (interpretation of the meaning):

“Do you then wonder at this recitation (the Qur’aan)?

And you laugh at it and weep not,

Wasting your (precious) lifetime in pastime and amusements (singing)”

[al-Najm 53:59-61]

‘Ikrimah (may Allaah have mercy on him) said: it was narrated from Ibn ‘Abbaas that al-sumood [verbal noun from saamidoon, translated here as “Wasting your (precious) lifetime in pastime and amusements (singing)”] means “singing”, in the dialect of Himyar; it might be said “Ismidi lanaa” [‘sing for us’ – from the same root as saamidoon/sumood] meaning “ghaniy” [sing]. And he said (may Allaah have mercy on him): When they [the kuffaar] heard the Qur’aan, they would sing, then this aayah was revealed.

Ibn Katheer (may Allaah have mercy on him) said: Allaah says (interpretation of the meaning) “Wasting your (precious) lifetime in pastime and amusements (singing)” – Sufyaan al-Thawri said, narrating from his father from Ibn ‘Abbaas: (this means) singing. This is Yemeni (dialect): ismad lana means ghan lana [sing to us]. This was also the view of ‘Ikrimah. (Tafseer Ibn Katheer).

It was reported from Abu Umaamah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not sell singing slave women, do not buy them and do not teach them. There is nothing good in this trade, and their price is haraam. Concerning such things as this the aayah was revealed (interpretation of the meaning): ‘And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allaah…’ [Luqmaan 31:6].” (Hasan hadeeth)

The Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“Among my ummah there will certainly be people who permit zinaa, silk, alcohol and musical instruments…” (Narrated by al-Bukhaari ta’leeqan, no. 5590; narrated as mawsool by al-Tabaraani and al-Bayhaqi. See al-Silsilah al-Saheehah by al-Albaani, 91).

Ibn al-Qayyim (may Allaah have mercy on him) said: This is a saheeh hadeeth narrated by al-Bukhaari in his Saheeh, where he quoted it as evidence and stated that it is mu’allaq and majzoom. He said: Chapter on what was narrated concerning those who permit alcohol and call it by another name.

This hadeeth indicates in two ways that musical instruments and enjoyment of listening to music are haraam. The first is the fact that the Prophet (peace and blessings of Allaah be upon him) said: “[they] permit” which clearly indicates that the things mentioned, including musical instruments, are haraam according to sharee’ah, but those people will permit them. The second is the fact that musical instruments are mentioned alongside things which are definitely known to be haraam, i.e., zinaa and alcohol: if they (musical instruments) were not haraam, why would they be mentioned alongside these things? (adapted from al-Silsilah al-Saheehah by al-Albaani, 1/140-141)

Shaykh al-Islam (Ibn Taymiyah) (may Allaah have mercy on him) said: This hadeeth indicates that ma’aazif are haraam, and ma’aazif means musical instruments according to the scholars of (Arabic) language. This word includes all such instruments. (al-Majmoo’, 11/535).

Ibn al-Qayyim (may Allaah have mercy on him) said: And concerning the same topic similar comments were narrated from Sahl ibn Sa’d al-Saa’idi, ‘Imraan ibn Husayn, ‘Abd-Allaah ibn ‘Amr, ‘Abd-Allaah ibn ‘Abbaas, Abu Hurayrah, Abu Umaamah al-Baahili, ‘Aa’ishah Umm al-Mu’mineen, ‘Ali ibn Abi Taalib, Anas ibn Maalik, ‘Abd al-Rahmaan ibn Saabit and al-Ghaazi ibn Rabee’ah. Then he mentioned it in Ighaathat al-Lahfaan, and it indicates that they (musical instruments) are haraam.

It was narrated that Naafi’ (may Allaah have mercy on him) said: Ibn ‘Umar heard a woodwind instrument, and he put his fingers in his ears and kept away from that path. He said to me, O Naafi’, can you hear anything? I said, No. So he took his fingers away from his ears and said: I was with the Prophet (peace and blessings of Allaah be upon him) and he heard something like this, and he did the same thing. (Saheeh Abi Dawood). Some insignificant person said that this hadeeth does not prove that musical instruments are haraam, because if that were so, the Messenger of Allaah (peace and blessings of Allaah be upon him) would have instructed Ibn ‘Umar (may Allaah be pleased with them both) to put his fingers in his ears as well, and Ibn ‘Umar would have instructed Naafi’ to do likewise! The response to this is: He was not listening to it, but he could hear it. There is a difference between listening and hearing. Shaykh al-Islam (Ibn Taymiyah) (may Allaah have mercy on him) said: Concerning (music) which a person does not intend to listen to, there is no prohibition or blame, according to scholarly consensus. Hence blame or praise is connected to listening, not to hearing. The one who listens to the Qur’aan will be rewarded for it, whereas the one who hears it without intending or wanting to will not be rewarded for that, because actions are judged by intentions. The same applies to musical instruments which are forbidden: if a person hears them without intending to, that does not matter. (al-Majmoo’, 10/78).

Ibn Qudaamah al-Maqdisi (may Allaah have mercy on him) said: the listener is the one who intends to hear, which was not the case with Ibn ‘Umar (may Allaah be pleased with them both); what happened in his case was hearing. The Prophet (peace and blessings of Allaah be upon him) needed to know when the sound stopped because he had moved away from that path and blocked his ears. So he did not want to go back to that path or unblock his ears until the noise had stopped, so when he allowed Ibn ‘Umar to continue hearing it, this was because of necessity. (al-Mughni, 10/173)

(Even though the hearing referred to in the comments of the two imaams is makrooh, it was permitted because of necessity, as we will see below in the comments of Imaam Maalik (may Allaah have mercy on him). And Allaah knows best).

The views of the scholars (imaams) of Islam

Al-Qaasim (may Allaah have mercy on him) said: Singing is part of falsehood. Al-Hasan (may Allaah have mercy on him) said: if there is music involved in a dinner invitation (waleemah), do not accept the invitation (al-Jaami by al-Qayrawaani, p. 262-263).

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: The view of the four Imaams is that all kinds of musical instruments are haraam. It was reported in Saheeh al-Bukhaari and elsewhere that the Prophet (peace and blessings of Allaah be upon him) said that there would be among his ummah those who would allow zinaa, silk, alcohol and musical instruments, and he said that they would be transformed into monkeys and pigs… None of the followers of the imaams mentioned any dispute concerning the matter of music. (al-Majmoo’, 11/576).

Al-Albaani (may Allaah have mercy on him) said: The four madhhabs are agreed that all musical instruments are haraam. (al-Saheehah, 1/145).

Ibn al-Qayyim (may Allaah have mercy on him) said: The madhhab of Abu Haneefah is the strictest in this regard, and his comments are among the harshest. His companions clearly stated that it is haraam to listen to all musical instruments such as the flute and the drum, even tapping a stick. They stated that it is a sin which implies that a person is a faasiq (rebellious evil doer) whose testimony should be rejected. They went further than that and said that listening to music is fisq (rebellion, evildoing) and enjoying it is kufr (disbelief). This is their words. They narrated in support of that a hadeeth which could not be attributed to the Prophet (peace and blessings of Allaah be upon him). They said: he should try not to hear it if he passes by it or it is in his vicinity. Abu Yoosuf said, concerning a house from which could be heard the sound of musical instruments: Go in without their permission, because forbidding evil actions is obligatory, and if it were not allowed to enter without permission, people could not have fulfilled the obligatory duty (of enjoining what is good and forbidding what is evil). (Ighaathat al-Lahfaan, 1/425).

Imaam Maalik (may Allaah have mercy on him) was asked about playing the drum or flute, if a person happens to hear the sound and enjoy it whilst he is walking or sitting. He said: He should get up if he finds that he enjoys it, unless he is sitting down for a need or is unable to get up. If he is on the road, he should either go back or move on. (al-Jaami’ by al-Qayrawaani, 262). He (may Allaah have mercy on him) said: “The only people who do things like that, in our view, are faasiqs.” (Tafseer al-Qurtubi, 14/55).

Ibn ‘Abd al-Barr (may Allaah have mercy on him) said: Among the types of earnings which are haraam by scholarly consensus are ribaa, the fee of a prostitute, anything forbidden, bribes, payment for wailing over the dead and singing, payments to fortune-tellers and those who claim to know the unseen and astrologers, payments for playing flutes, and all kinds of gambling. (al-Kaafi).

Ibn al-Qayyim (may Allaah have mercy on him) said, explaining the view of Imaam al-Shaafa'i: His companions who know his madhhab (point of view) stated that it is haraam and denounced those who said that he permitted it. (Ighaathat al-Lahfaan, 1/425).

The author of Kifaayat al-Akhbaar, who was one of the Shaafa’is, counted musical instruments such as flutes and others, as being munkar (evil), and the one who is present (where they are being played) should denounce them. (He cannot be excused by the fact that there are bad scholars, because they are corrupting the sharee’ah, or evil faqeers – meaning the Sufis, because they call themselves fuqaraa’ or faqeers – because they are ignorant and follow anyone who makes noise; they are not guided by the light of knowledge; rather they are blown about by every wind. (Kifaayat al-Akhbaar, 2/128).

Ibn al-Qayyim (may Allaah have mercy on him) said: With regard to the view of Imaam Ahmad, his son ‘Abd-Allaah said: I asked my father about singing. He said: Singing makes hypocrisy grow in the heart; I do not like it. Then he mentioned the words of Maalik: the evildoers (faasiqs) among us do that. (Ighaathat al-Lahfaan).

Ibn Qudaamah, the researcher of the Hanbali madhhab – (may Allaah have mercy on him) said: Musical instruments are of three types which are haraam. These are the strings and all kinds of flute, and the lute, drum and rabaab (stringed instrument) and so on. Whoever persists in listening to them, his testimony should be rejected. (al-Mughni, 10/173). And he said (may Allaah have mercy on him); If a person is invited to a gathering in which there is something objectionable, such as wine and musical instruments, and he is able to denounce it, then he should attend and speak out against it, because then he will be combining two obligatory duties. If he is not able to do that, then he should not attend. (al-Kaafi, 3/118)

Al-Tabari (may Allaah have mercy on him) said: The scholars of all regions are agreed that singing is makrooh and should be prevented. Although Ibraaheem ibn Sa’d and ‘Ubayd-Allaah al-‘Anbari differed from the majority, (it should be noted that) the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Adhere to the majority.” And whoever dies differing from the majority, dies as a jaahili. (Tafseer al-Qurtubi, 14/56). In earlier generations, the word “makrooh” was used to mean haraam, then it took on the meaning of “disliked”. But this is to be understood as meaning that it is forbidden, because he [al-Tabari] said “it should be prevented”, and nothing is to be prevented except that which is haraam; and because in the two hadeeths quoted, music is denounced in the strongest terms. Al-Qurtubi (may Allaah have mercy on him) is the one who narrated this report, then he said: Abu’l-Faraj and al-Qaffaal among our companions said: the testimony of the singer and the dancer is not to be accepted. I say: if it is proven that this matter is not permissible, then accepting payment for it is not permissible either.

Shaykh al-Fawzaan (may Allaah preserve him) said: What Ibraaheem ibn Sa’d and ‘Ubayd-Allaah al-‘Anbari said about singing is not like the kind of singing that is known nowadays, for they would never have allowed this kind of singing which is the utmost in immorality and obscenity. (al-I’laam)

Ibn Taymiyah (may Allaah have mercy on him) said: It is not permissible to make musical instruments. (al-Majmoo’, 22/140). And he said: According to the majority of fuqahaa’, it is permissible to destroy musical instruments, such as the tanboor [a stringed instrument similar to a mandolin]. This is the view of Maalik and is the more famous of the two views narrated from Ahmad. (al-Majmoo’, 28/113). And he said: …Ibn al-Mundhir mentioned that the scholars were agreed that it is not permissible to pay people to sing and wail… the consensus of all the scholars whose views we have learned about is that wailing and singing are not allowed. Al-Shu’bi, al-Nakha’i and Maalik regarded that as makrooh [i.e., haraam]. Abu Thawr, al-Nu’maan – Abu Haneefah (may Allaah have mercy on him) – and Ya’qoob and Muhammad, two of the students of Abu Haneefah said: it is not permissible to pay anything for singing and wailing. This is our view. And he said: musical instruments are the wine of the soul, and what it does to the soul is worse than what intoxicating drinks do. (Majmoo’ al-Fataawa, 10/417).

Ibn Abi Shaybah (may Allaah have mercy on him) reported that a man broke a mandolin belonging to another man, and the latter took his case to Shurayh. But Shurayh did not award him any compensation – i.e., he did not make the first man pay the cost of the mandolin, because it was haraam and had no value. (al-Musannaf, 5/395).

Al-Baghawi (may Allaah have mercy on him) stated in a fatwa that it is haraam to sell all kinds of musical instruments such as mandolins, flutes, etc. Then he said: If the images are erased and the musical instruments are altered, then it is permissible to sell their parts, whether they are silver, iron, wood or whatever. (Sharh al-Sunnah, 8/28)

An appropriate exception

The exception to the above is the daff – without any rings (i.e., a hand-drum which looks like a tambourine, but without any rattles) – when used by women on Eids and at weddings. This is indicated by saheeh reports. Shaykh al-Islam (may Allaah have mercy on him) said: But the Prophet (peace and blessings of Allaah be upon him) made allowances for certain types of musical instruments at weddings and the like, and he made allowances for women to play the daff at weddings and on other joyful occasions. But the men at his time did not play the daff or clap with their hands. It was narrated in al-Saheeh that he said: “Clapping is for women and tasbeeh (saying Subhaan Allaah) is for men.” And he cursed women who imitate men and men who imitate women. Because singing and playing the daff are things that women do, the Salaf used to call any man who did that a mukhannath (effeminate man), and they used to call male singers effeminate – and how many of them there are nowadays! It is well known that the Salaf said this.

In a similar vein is the hadeeth of ‘Aa’ishah (may Allaah be pleased with her), when her father (may Allaah be pleased with him) entered upon her at the time of Eid, and there were two young girls with her who were singing the verses that the Ansaar had said on the day of Bu’aath – and any sensible person will know what people say about war. Abu Bakr (may Allaah be pleased with him) said: “Musical instruments of the Shaytaan in the house of the Messenger of Allaah (peace and blessings of Allaah be upon him)!” The Messenger of Allaah had turned away from them and was facing the wall – hence some scholars said that Abu Bakr (may Allaah be pleased with him) would not tell anybody off in front of the Messenger of Allaah (peace and blessings of Allaah be upon him), but he thought that the Messenger of Allaah (peace and blessings of Allaah be upon him) was not paying attention to what was happening. And Allaah knows best. He (the Prophet (peace and blessings of Allaah be upon him)) said: “Leave them alone, O Abu Bakr, for every nation has its Eid, and this is our Eid, the people of Islam.” This hadeeth shows that it was not the habit of the Prophet (peace and blessings of Allaah be upon him) and his companions to gather to listen to singing, hence Abu Bakr al-Siddeeq called it “the musical instruments of the Shaytaan”. And the Prophet (peace and blessings of Allaah be upon him) approved of this appellation and did not deny it when he said, “Leave them alone, for every nation has its Eid and this is our Eid.” This indicates that the reason why this was permitted was because it was the time of Eid, and the prohibition remained in effect at times other than Eid, apart from the exceptions made for weddings in other ahaadeeth. Shaykh al-Albaani explained this in his valuable book Tahreem Aalaat al-Tarab (the Prohibition of Musical Instruments). The Prophet (peace and blessings of Allaah be upon him) approved of young girls singing at Eid, as stated in the hadeeth: “So that the mushrikeen will know that in our religion there is room for relaxation.” There is no indication in the hadeeth about the two young girls that the Prophet (peace and blessings of Allaah be upon him) was listening to them. 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. Imaam Abu ‘Ubayd (may Allaah have mercy on him) defined the daff as “that which is played by women.” (Ghareeb al-Hadeeth, 3/64).An inappropriate exception

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):

“They ask you (O Muhammad) about the spoils of war. Say: ‘The spoils are for Allaah and the Messenger.’ So fear Allaah and adjust all matters of difference among you…” [al-Anfaal 8:1]. 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. (al-Saheehah, 1/145)

“No people go astray after having been guided except they developed arguments amongst themselves.” (Saheeh)

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-Bukhaari included this hadeeth in his Saheeh under the heading Baab al-Hiraab wa’l-Daraq Yawm al-‘Eid (Chapter on Spears and Shields on the Day of Eid). 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! (Madaarij al-Saalikeen, 1/493).

Ibn al-Jawzi (may Allaah have mercy on him) said: ‘Aa’ishah (may Allaah be pleased with her) was young at that time; nothing was transmitted from her after she reached the age of puberty except condemnation of singing. Her brother’s son, al-Qaasim ibn Muhammad, condemned singing and said that it was not allowed to listen to it, and he took his knowledge from her. (Talbees Iblees, 229). 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. This view is sufficiently refuted by the clear statement of ‘Aa’ishah in the following hadeeth, where she says, “They were not singers.” She made it clear that they were not singers as such, although this may be understood from the wording of the report. 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.e., the hadeeth. And Allaah knows best. (Fath al-Baari, 2/442-443).

Some people even have the nerve to suggest that the Sahaabah and Taabi’een listened to singing, and that they saw nothing wrong with it!

Al-Fawzaan (may Allaah preserve him) said: We demand them to show us saheeh isnaads going back to these Sahaabah and Taabi’een, proving what they attribute to them. Then he said: Imaam Muslim mentioned in his introduction to his Saheeh that ‘Abd-Allaah ibn al-Mubaarak said: The isnaad is part of religion. 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. Some of them are in Saheeh al-Bukhaari which is the soundest of books after the Book of Allaah, and some of them are hasan and some are da’eef. 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):

“Verily, he used not to believe in Allaah, the Most Great,

And urged not on the feeding of Al‑Miskeen (the poor).”

[al-Haaqqah 69:33-34]

would imply that it is not haraam to disbelieve in Allaah unless that is accompanied by not encouraging the feeding of the poor. 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. (Nayl al-Awtaar, 8/107).

Some of them said that “idle talk” does not refer to singing; the refutation of that has been mentioned above. Al-Qurtubi (may Allaah have mercy on him) said: This – the view that it means singing – is the best that has been said concerning this aayah, and Ibn Mas’ood swore three times by Allaah besides Whom there is no other god, that it does refer to singing. Then he mentioned other imaams who said the same thing. Then he mentioned other views concerning the matter. Then he said: The first view is the best of all that has been said on this matter, because of the marfoo’ hadeeth, and because of the view of the Sahaabah and the Taabi’een. (Tafseer al-Qurtubi).

Ibn al-Qayyim (may Allaah have mercy on him), after quoting this Tafseer, said: Al-Haakim Abu ‘Abd-Allaah said in the Tafseer of Kitaab al-Mustadrak: Let the one who is seeking this knowledge know that the Tafseer of a Sahaabi who witnessed the revelation is a hadeeth with isnaad according to the two Shaykhs (al-Bukhaari and Muslim). Elsewhere in his book, he said: In our view this hadeeth has the same strength as a marfoo’ report. 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. And they were Arabs who understood the true meanings of (Arabic) words, so Muslims should avoid resorting to any other interpretation as much as possible.

Some of them said that singing is a form of worship if the intention is for it to help one to obey Allaah!

Ibn al-Qayyim (may Allaah have mercy on him) said: How strange! What type of faith, light, insight, guidance and knowledge can be gained from listening to tuneful verses and music in which most of what is said is haraam and deserves the wrath and punishment of Allaah and His Messenger? … How can anyone who has the least amount of insight and faith in his heart draw near to Allaah and increase his faith by enjoying something which is hated by Him, and He detests the one who says it and the one who accepts it? (Madaarij al-Saalikeen, 1/485)

Shaykh al-Islam said, discussing the state of the person who has gotten used to listening to singing: Hence you find that those who have gotten used to it and for whom it is like food and drink will never have the desire to listen to the Qur’aan or feel joy when they hear it, and they never find in listening to its verses the same feeling that they find when listening to poetry. Indeed, if they hear the Qur’aan, they hear it with an inattentive heart and talk whilst it is being recited, but if they hear whistling and clapping of hands, they lower their voices and keep still, and pay attention. (Majmoo’ al-Fataawa, 11/557 ff)

Some say that music and musical instruments have the effect of softening people’s hearts and creating gentle feelings. This is not true, because it provokes physical desires and whims. If it really did what they say, it would have softened the hearts of the musicians and made their attitude and behaviour better, but most of them, as we know, are astray and behave badly.

Conclusion

Perhaps – for fair-minded and objective readers – this summary will make it clear that the view that music is permissible has no firm basis. There are no two views on this matter. So we must advise in the best manner, and then take it step by step and denounce music, if we are able to do so. We should not be deceived by the fame of a man in our own times in which the people who are truly committed to Islam have become strangers. The one who says that singing and musical instruments are permitted is simply supporting the whims of people nowadays, as if the masses were issuing fatwas and he is simply signing them! If a matter arises, they will look at the views of fuqahaa’ on this matter, then they will take the easiest view, as they claim. Then they will look for evidence, or just specious arguments which are worth no more than a lump of dead meat. How often have these people approved things in the name of sharee’ah which in fact have nothing to do with Islam!

Strive to learn your Islam from the Book of your Lord and the Sunnah of your Prophet. Do not say, So-and-so said, for you cannot learn the truth only from men. Learn the truth and then measure people against it. This should be enough for the one who controls his whims and submits himself to his Lord. May what we have written above heal the hearts of the believers and dispel the whispers in the hearts of those who are stricken with insinuating whispers. May it expose everyone who is deviating from the path of Revelation and taking the easiest options, thinking that he has come up with something which none of the earlier generations ever achieved, and speaking about Allaah without knowledge. They sought to avoid fisq (evildoing) and ended up committing bid’ah – may Allaah not bless them in it. It would have been better for them to follow the path of the believers.

And Allaah knows best. May Allaah bless and grant peace to His Messenger who made clear the path of the believers, and to his companions and those who follow them in truth until the Day of Judgement.

Summary of a paper entitled al-Darb bi’l-Nawa li man abaaha al-Ma’aazif li’l-Hawa by Shaykh Sa’d al-Deen ibn Muhammad al-Kibbi.

For more information, please see:

Al-I’laam bi Naqd Kitaab al-Halaal wa’l-Haraam, by Shaykh al-‘Allaamah Saalih ibn Fawzaan al-Fawzaan

Al-Samaa’ by Shaykh al-Islam Ibn al-Qayyim

Tahreem Aalaat al-Tarab, by Shaykh Muhammad Naasir al-Deen al-Albaani (may Allaah have mercy on him)

Islam Q&A

Sheikh Muhammed Salih Al-Munajjid

Hand in hand Contact us Link the site Suggest Guestbook Send to friend

All Rights Reserved for IslamQA© 1997-2009 : 655.55

Does he have to wake his children who are seven years old to pray Fajr?

I have a daughter who is 7 years old, she prays Alhamdulillah. Do I have to wake her up for Fajr prayer, knowing that this made her dislike praying?.

Praise be to Allaah.

The father is like the shepherd of his household and is responsible for his flock, as the Prophet (peace and blessings of Allaah be upon him) said. Based on that, he should educate his children and teach them to fulfil obligations and avoid haraam things. That includes telling them to pray when they reach the age of seven years, because of the report narrated by Abu Dawood (495) from ‘Amr ibn Shu’ayb, from his father, from his grandfather, who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Tell your children to pray when they are seven years old and smack them if they do not pray when they are ten, and separate them in their beds.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood.

But the father should be kind in teaching his small children how to pray, and he should encourage them by praising them, and giving them gifts and rewards so that they will get used to it and love it.

You can delay waking your daughter up until near sunrise, and encourage her to sleep early so that it will be easier for her to get up.

There is nothing wrong with you not waking her up on days when you think it will be too hard for her to wake up, because – for example – she went to sleep late or because it is very cold, and so on.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: I have a son who is about nine years old; should I wake him up for Fajr prayer?

He replied: Yes, if a man has children, male or female, who have reached the age of ten, he should wake them up. With regard to children who are younger than that, if he wakes them up so that they may pray on time, that is better, but there is no sin on him if he does not do that. But it is better to wake them up, because the Prophet (peace and blessings of Allaah be upon him) said: “Tell your children to pray when they are seven tears old and smack them if they do not pray when they are ten, and separate them in their beds.” End quote from Fataawa Noor ‘ala’l-Darb.

He was also asked: My son is eight years old; should I wake him up to pray Fajr? If he does not pray, am I sinning?

He replied: It seems that it depends. If it is winter, for example, and it is very cold, then there is nothing wrong with leaving him and telling him to pray when he wakes up. But if the weather is normal and there is no harm done by waking him up, then you should wake him up so that he will get used to praying with the people. Nowadays, praise be to Allaah, there are young boys between the ages of seven and ten whom we see coming with their fathers to pray Fajr. If a child gets used to that from an early age there is a great deal of goodness in that. But if it causes hardship, then you do not have to wake them up. But when they wake up you should tell them to pray. End quote from al-Liqa’ al-Shahri (40/18).

And Allaah knows best.

Islam Q&A

ISLAM

Women encouraging good

By Humza Mullick

AS an Ummah, it is our responsibility to not only do good and leave evil, but also to encourage and enjoin others to it. Allah said in the Qur’an:

“You are the best of peoples ever raised up for mankind. You enjoin what is right and forbid what is wrong and believe in Allah.” (Qur’an, 3:110)

The status Allah gave Muslims is by virtue of: our acknowledgment of our Creator’s Lordship and His over us that we worship and obey Him alone; enjoining what is right; and forbidding what is wrong. If we lose these virtues, we lose the status. Enjoining good and forbidding evil is a noble deed, though regretfully it has acquired a negative image today.

The focus of this article is, however, on the role women can play in carrying out this duty. It should be known that this is everyone’s job and not restricted to men alone. In fact, women can do a great job in carrying out this religious duty.

As mothers, women are mostly responsible for the upbringing of children. This is where enjoining of good and forbidding of evil starts. Children are normally closer to their mothers, who have a great influence in what children grow up to be.

By virtue of motherhood, women are probably the greatest contributors to the society and the economy. Great mothers not only provide leaders for the next generation but also virtuous intellectuals brought up on strong Islamic principles.

Apart from motherhood, there are several examples of how women in the past carried out this duty. Mother of the believers, Ayesha, ordered her brother, Abdur Rahman Bin Abu Bakr, to correctly make Wudhu (Sahih Muslim, no. 240); Maymunah threatened one of her male relatives who smelt of alcohol that she would boycott him unless he undertook the Islamic punishment for drinking alcohol (At-Tabaqat Al-Kubra); when Umm Salamah saw some women turning away beggars, she rebuked them and asked them to give something to the beggars, even if a date. The point to note is that these great women did not hesitate in commanding good and forbidding evil.

Women can forbid evil and enjoin good in their homes, places of work, mosques, and schools. In the past, old women’s advice was rarely ignored unless it was incorrect. According to a narration in Al-Isabah fi Tamyiz As-Sahaba (8/121), an old woman known as Samra Bint Nuhayk Al-Asadiyyah would go to the markets and carry out this as a religious duty (it should be noted that this narration does not have a full chain of narrators).

Elderly people were earlier respected and honored. Imagine the reaction an old woman will get today if she advises a young girl not to throw away food or comments on her dress in a shopping mall! I think we all know the answer.

Conditioning the youth towards good is a pressing need in our times. But it should be done with wisdom and beautiful preaching. Our goal should be to bring them onboard, not to push them overboard. Kind words, patience and positive attitude is the key. How often, just because of our attitude we push people away from good.

More important than attitude is knowledge. One has to know what is right and what is wrong before she tries to propagate it. It may be possible that what one was considering something to be good or bad was in fact influenced from her country’s culture. Learning Islam precedes practicing. Knowledge comes before action.

Last, but definitely not the least, is we must make sure our intention is sincere for the sake of Allah. Worldly motives, prejudice, and desires should stay out of any religious duty. Our worship and good deeds will not be accepted by Allah unless it is for His sake alone.

The Prophet (peace be upon him) has mentioned the importance of this duty in the following Hadith: “By the One in Whose hands is my soul, you have to enjoin right and forbid wrong, otherwise Allah will be about to send upon you a punishment from Him, then you would pray to Him but He would not answer you.” (Al-Tirmidhi) OTHER NEWS FROM Islam

You cannot please everyone!

Take a Kunyah

Britain’s contact with Muslim Spain date back to 11th century

Fatwas

Knowing Allah series – 4

How they lived

Words of wisdom

Assalamu alaikum members and guess.

Do you ever wonder why your situation is different from others - wether good or bad.. someone once asked me,  and this question came about due to circumstances ....

" It is Haram to say that it is not fair that some people are living well and others are suffering"

 I thought about the question for a moment then I reply Yes- because everyone has a purpose in this life , to say it's not fair - is saying that Allah is not just and I remember reading Al-Qu'ran and it says Allah is in fact just. 

Be sure We shall test you with something of fear and hunger, some loss in goods, lives and the fruits (of your toil), but give glad tidings to those who patiently persevere.― Al-Baqara [2:155]

I also remember saying we have free choice as to how we want to live our life- also keep in mind that Allah test us in order to either raise or lowered our status.. So what ever a muslim is going thru, patience is the key to success along with your sincerity in worshipping Allah ta ala.

How could you have answered this person differently ? please reply with your opinion and advice. Jazzak Allahu khair

The Tongue

Author Unknown

>

>Pick Your Teeth!

>

>It's one of the greatest sins and yet it's something we do day after

>day. Sometimes we don't even realise it. You're just chatting away with

>your friends and you begin to talk about somebody else. Our whole lives

>are based around 'Home and Away' and 'Neighbours', soaps based on lying,

>backbiting etc. But look at what the Prophet (saw) said about it: The

>Prophet (saw) was sitting with his companions one day and one of them

>was speaking badly about someone who wasn't there. As the man got up to

>leave the Prophet (saw) said to him: "Pick Your Teeth!" "But I haven't

>eaten anything." The man protested. "No" the Prophet (saw) said "YOU

>HAVE EATEN THE FLESH OF YOUR DEAD BROTHER". As Allah tells us in the

>Quran "Would any of you like to eat the flesh of his dead brother? No,

>you would hate it." (Ch49: v12)

>

>

>But What If It's True?!

>

>

>The Prophet (saw) told us "Backbiting is to say something about someone

>they wouldn't like said about them....If what bad you said about them is

>true, then you have backbited and if it is false then you have slandered

>them." (MUSLIM)

>

If you're still not convinced of how big a sin backbiting really is,

then look at the punishment Allah has in store for the backbiters. The

Prophet (saw) described: "On the night of mirage I passed by some people

who had metal hooks in their hands and were clawing at their faces and

their necks with them. I asked Gabriel 'Who were these people?' He said

'These are the people who eat the flesh of human beings and disgrace

them' (Abu Dawud).

This is how big of a sin backbiting is looked upon and yet we continue

to backbite without a second thought, next time you lie, talk about

somebody, remember Allah (swt) and the Prophet (saw) and put them in

front of you before you speak.

Just having a Laugh!

May be we think it's all right to take the mick out of someone so long as we say it to their face. 'We'll make fun of the way someone talks,

walks, or how they look. Allah warns us against such behaviour: "O you

who believe. Let not some men laugh at others, it may be the that they

are better than you. Nor let some women laugh at others it may be that

they are better than you. Nor abuse each other , nor be sarcastic to

each other by using offensive nicknames..." (Ch49v11)

Don't forget that Allah made us the way we are, so how can you even

think of making fun of his creation?

Cool to Swear?

Listen to yourself and to your friends speaking one day - nearly every

sentence will have a swear word in it, thinking it's cool and macho to

swear, copying the idols of TV and the cinema. Is it really 'cool' to

swear? The Hellfire is far from being cool. People will wish they were

cool then rather than being cool in this world. Remember! That every

time you speak , an angel writes down what you say, and that one day you

will have to answer for every single word you ever uttered. So if you

swear at someone then it's written down as a sin against you. You're

only harming yourself. The Prophet (saw) said that "Abusing a Muslim is

a sin and fighting with him is disbelief." (MUSLIM).

'But sometimes you just have to swear'!

We've all been there - you're just so angry with somebody and the only

way you can express yourself, is to swear at them. The solution? ...

Don't get angry in the first place

A man came to the Prophet (saw) one day and said "Advise me". The

prophet (saw) said "Don't become angry. Don't become angry. Don't become

angry"....

"When one of you gets angry while he is standing up, he should sit down.

Then anger will leave him, and if not then he should lie down" (Ahmad).

So let us follow this beautiful advice of the Prophet (saw) and remember

that anger is from shaitan. If someone angers you or swears at you then

don't harm yourself by doing the same but respond in a better way as

Allah says in the Quran "Repel evil with what is better. Then he who was

your worst enemy will become your best friend." (Ch41v33)  

"It wasn't me. Honest."

How often do we say such a phrase or say that "I was only joking". We

treat lies as being trivial. However we are told that "Allah's messenger

did not hate anything more than lying"(Ahmed). The Prophet (saw) was

once asked "Can a Muslim be a coward?" He (saw) replied "Yes." and then

asked "Can a Muslim be a miser?" and the reply was "Yes." The Prophet

(saw) was then asked "Can a Muslim be a liar?" The Prophet (saw) replied

"NO! A Muslim can never be a liar". Furthermore, he said "Truth leads to

virtue and virtue leads to paradise...Lying leads to wickedness and

wickedness leads to the hellfire." (Bukhari). As we know that one lie

leads to another ten lies which lead to bad actions. Remember you can

lie and think that you have

got away with it but on the day of Judgement your hands, tongue and feet

will bear testimony against you and tell the truth.

But it's only words!

One day one of the companions asked the Prophet (saw) "O Messenger of

Allah. Will we be called to account for what we say?" He replied "May

you be lost to your mother - people will be thrown, faces down into the

hellfire, only on account to what their tongues said." (Tirmidhi).

Indeed the tongue controls the rest of your body. A well controlled

tongue will keep us within Islam but a loose tongue will destroy us. The

Prophet (saw) said "When a person gets up in the morning, all the parts

of his body make a plea to his tongue saying; 'Fear Allah regarding us,

because we follow you. If you are right then we shall also be right ,

and if you are wrong then we shall also be wrong." (Tirmidhi)

Instead of swearing, lying and engaging in useless talk we can use our

tongues in better ways and what better than telling people about Islam.

Allah says "Who is better in speech than one who calls (men) to Allah

and works righteousness and says I am one of those who bow down in

Islam" (Ch 41v33)

Your tongue can save you as well!

Indeed if you control your tongue and speak good then paradise can be

yours. The Prophet (saw) said "Whoever can guarantee me two things I can

guarantee them Paradise." The companions asked "What O Messenger of

Allah?" He replied "What is between his jaws (his tongue) and his legs

(private parts)." (Bukhari)

>

I've lied and backbited, sworn and made fun of others. I must be doomed

I must be going to hell!"  

NO! Allah (swt) tells us in the Quran: "O my servants who have wronged

themselves. never despair of the mercy of Allah for truly he forgives

all sins. He is the Forgiving, the Merciful." (Ch39v53)

So if you really repent and turn back to Allah and promise not to commit

the sin again then truly Allah's promise is true and He will forgive

you.

If you've backbitten someone - go and tell the person whom you backbited

and apologise sincerely and ask them to forgive you. But if you think

that the situation will get worse then turn back to Allah sincerely

begging for his forgiveness then to make up for what you said, go around

and talk good of him.

The Best Example

 As we know that the best person to have ever lived is the Prophet

Muhammad (saw) and he is the best of example for mankind. If we follow

him we can never go wrong. Ayesha (RA) the Prophet's wife described the

Prophets conduct as follows "He was neither a obscene talker nor a user

of bad words. He did not shout nor did he repay evil with evil. He used

to forgive people and overlook their sins." (Tirmidhi)

Final Advice: A beautiful saying of the Prophet (saw) that will ensure

the protection of our tongue. The Messenger of Allah (saw) said "Whoever

believes in Allah and the Last day, LET HIM EITHER SPEAK GOOD OR KEEP

SILENT" (Agreed upon)