The Islamic Ruling on Music and Singing
In the Name of Allâh, the Most Beneficent, the Most Merciful
by Abu Bilaal Mustafa al-Kanadi EXCEPTIONS TO THE RULE OF PROHIBITION AS INDICATED BY
THE AUTHENTIC SUNNAH Having established beyond a doubt the general ruling of
prohibition regarding this issue, it should be stressed that
Islam does not totally forbid all music and song. There are
occasions when certain forms of music and song are lawful. The
only way to determine these occasions is to refer to the texts of
the authentic sunnah of the Prophet (upon whom be peace and
blessings). In the highly-balanced Islamic system there is room
for amusement, merriment and sport, for these are natural
yearnings of the human soul. However, Islam provides facility for
healthy, decorous merriment and sport which are pure and free
from the usual sin and evil generated by the prohibited forms. During jihaad and other struggles in the way of Allah, battle
songs are of great spiritual and moral benefit to the warriors.
In these circumstances, song incites heroism and valor and
excites the Muslim people to "take up the sword" for
the cause of Allah, the Glorified and Exalted, so that His word
may be raised up and the word of the disbelievers relegated to
the lowest depths. Thus, the Messenger and certain of his companions (such as
Khaalid Ibnul-Waleed and Ali bin Abi Taalib) sometimes resorted
to this method to rouse up the feelings of the mujaahideen (*171) before
or on the way to combat. The text of the following hadeeth
clearly indicates this: Al-Baraa reported that Allah's Messenger (peace and blessings
be upon him) carried earth on the Day of the Ditch (*172) until
his stomach was covered with dust, while he chanted these verses:
"By Allah, if not for Him we never would be guided, nor
have been charitable, nor have prayed. So send down peace and
tranquility upon us, and make the feet firm if we meet [our enemy].
Verily, the others rebelled against us. When they (*173) desired
discord [fitnah], we refused, we refused." The Prophet raised his voice with the refrain, "we
refused, we refused." (*174) In another narration of Al-Bukhaari, the Prophet and his
companions sang in chorus as related herein: Anas related that while digging the trench around Madeenah,
the Muhaajireen and the Ansaar (*175) began chanting these verses:
"We are the ones who've pledged fealty to Muhammad; that we
remain always constant in Islam." The Prophet replied in
turn, "Oh Allah, there's no good but the good of the
Hereafter, so bless the Ansaar and Muhaajirah." The Battle of the Ditch took place during the 5th year of the
Hijrah. The enemies of Islam, the Quraysh, numbered 24,000 and
were aided by the Hews, Christians and the hypocrites. The
Prophet, on the other hand, had about 2,000 Muslims with him to
combat the enemy. He participated in digging and carrying the
soil from the ditch like an ordinary laborer and began singing
these verses composed by the poet Abdullah bin Rawwaahah. He
emphasized the refrain by raising his voice and prolonging it so
that everyone heard. (*176) In this circumstance, song united the
hearts of the believers and gave them courage and determination.
And by Allah's grace, the enemy was thoroughly beaten. It must be mentioned that some early fuqahaa were of the
opinion that the drum (at-tabi) is also allowable in war. To
this, some latter-day scholars added "military music."
The eminent authority of hadeeth literature of our present era,
Muhammad Naasiruddeen Al-Albaani, has satisfactorily refuted
these last two views in his treatise, Sissilatul Ahaadeeth As-Saheehah,
where he states: There is nothing at all to support such viewpoints for the
following reasons: Firstly, they constitute specification of and
exception to the [general ruling of] traditions which established
prohibition, without a valid, pertinent text to justify it.
Rather, they are mere opinion and personal approval. Secondly, it
is expected of Muslims that during was they should turn to their
Lord with their very hearts, seeking from Him victory over the
enemy. That is more conducive to achieving calm and tranquility
in their souls. As for music, it thwarts such an objective and
turns them away from remembrance of and concentration upon their
Lord. Allah, the Exalted says {Oh believers, when you
meet the enemy forces, think of Allah much [by mentioning His
praises], that you may be successful.} (*177) Thirdly,
the use of the drum and military music are the practices of the
disbelievers {who do not believe in Allah or the Last
Day, and who do not prohibit that which has been forbidden by
Allah and His Messenger, nor do they follow the Religion of Truth.(*178)}
(*179) Hence, it is not permissible for us to resemble them,(*180)
especially regarding that which has been generally forbidden for
us by Allah, the Blessed and Sublime.(*181) THE CELEBRATION OF THE TWO 'EED FESTIVALS: During the days of festivity which mark the celebration of the
great Islamic festivals, innocent singing and beating on the daff
as a rhythmical accompaniment is permissible as indicated by a
number of texts of the authentic sunnah such as the following
from Al-Bukhaari's compilation: Aaishah said, "Allah's Messenger (upon whom be peace and
blessings) entered into my presence while two young girls were
singing the songs of Bu'aath (*182) whereupon he laid down and
turned his face away. Abu Bakr entered and scolded my saying,
'The flute of Satan in front of the Prophet?!' Allah's Messenger
(upon whom be peace and blessings) turned to Abu Bakr saying,
'Leave them be.'" Aaishah continued, "When the Prophet
dozed off, I signaled to them and they left." In another
narration of Al-Buhkaari, Aaishah mentioned that [her father] Abu
Bakr came to her during the days of Mina (*183) There were two
young girls with her, beating upon the daff, while the Prophet
was covered with his cloth. Then Abu Bakr began scolding the
girls, whereupon the Prophet disclosed his face [from under the
covering] and said, "Leave them, Oh Abu Bakr, for these are
the days of the 'Eed festival." Likewise, it is permissible to let the women and young girls
sing (*184) and beat upon the daff during the wedding feast. The
singing must be innocent and not describe love or acts of
immorality. Singing and beating upon the daff serves to proclaim
the occasion of the wedding and brings joy to the wedding guests.
The following tradition points to this fact: Muhammad bin Haatib Al-Jumahi relates that the Messenger of
Allah said, "The demarcation between the unlawful and the
lawful [in marriage] is the daff and the voice." (*185) There are numerous other traditions which indicate the Prophet
(upon whom be peace and blessings) encouraging women to sing and
beat the daff. The following hadeeth is an appropriate example: Aaishah (may Allah be pleased with her) related that the
Messenger of Allah said, "Proclaim this marriage, solemnize
it in the mosque and beat the daff upon its occasion." (*186)
In the following traditions we see the Prophet's encouragement of
singing to the accompaniment of the daff: Aaishah reported that a
woman was given in marriage to a man of the Ansaar. The Prophet
of Allah said, "Oh Aaishah, was there no entertainment, for
the Ansaar are pleased with entertainment." [Related by Al-Bukhaari.]
In another narration, the text indicates that the Prophet said to
Aaishah, "did you send a young girl wit? the bride to beat
upon the daff and sing?" Aaishah replied, "What should
she say in her song?" He replied, "Let her say, 'To you
we have come, to you we have come! So welcome us, as we welcome
you!'" (*187) This was also the practice of the noble companions as
indicated in the following narration: Aamir bin Sa'd (may Allah be pleased with him) said, "I
entered into the presence of Qaradha bin Ka'b and Abi Mas'ood Al-Ansaari
during a wedding celebration, where some girls were singing. (*188)
I said, 'Oh companions of Allah's Messenger and warriors of Badr,
is this done in your presence?' They said, 'Sit and listen with
us if you like, and if not, then leave. For verily, entertainment
has been permitted for us during the wedding feast." (*189) It should be stressed that the aforementioned singing and
playing upon the daff is restricted to women and young girls and
is not meant for men. Ibn Hajar Al-Asqalaani said, "An
attempt has been made to prove the view that singing and beating
upon the daff is not restricted to women, by quoting the command
of the Prophet, 'Beat the daff upon its occasion.' (*190) This is
weak, where as the strongest narrations indicate that permission
has been given to women; so men are not to be included in this
category, for there is general prohibition of men resembling
women." (*191) Shaykh Muhammad al-Mubaarakfoori added,
"Such is the case with the permissible form of singing at
the wedding feast; it is specifically for women and not for men."
(*192) Shaykhul Islam Ibn Taymiyyah confrims this in his
celebrated Fataawa where he says, "The Prophet (upon whom be
peace and blessings) allowed certain forms of amusement at the
wedding festivity and similar celebrations. During the Prophet's
era, none of the men used to beat upon the daff or slap his hands
[in rhythm]. Rather, it has been authentically related that the
Prophet said, 'Clapping is for women and tasbeeh (*193) is for
men,' (*194) and he cursed 'women who resemble men, and men who
resemble women.' (*195) Since singing and the beating of the daff
are the practices of women, the predecessors (*196) used to call
a man who did them effeminate. In addition, male singer were also
termed effeminate." (*197) THE ARRIVAL OF A RESPECTED PERSONALITY: Celebrating may be done at the arrival of a respected guest,
relative or personality, such as a pious scholar, or at the
return of Muslim warriors (mujaahideen) or a long-estranged loved
one. In these cases, innocent poems and songs may be sung to the
accompaniment of the simple daff. (*198) This point is proven in
a number of traditions such as the following one, wherein a woman
had made a vow to beat upon the daff in the Prophet's presence if
he arrived safely from one of his military expeditions: Amru bun Shu'ayb related from his grandfather that a woman
said, "Oh Messenger of Allah, verily, I have vowed to strike
upon the daff (*199) in your very presence." He replied to
her, "Fulfill your vow." (*200) The following narration of At-Tirmidhi clarifies who the woman
was and why he permitted her to do so: Buraydah said, "Allah's Messenger left for one of his
expeditions and upon his return, a black slave-girl came to him
saying, 'Oh Messenger of Allah, verily, I vowed that if Allah
returned you safely I would beat the daff and sing (*201) in your
presence.' (*202) Allah's Messenger said to her,' If you made a
vow, (*203) then fulfill it by beating the daff, otherwise don't.'
(*204) Upon this she began to beat the hand drum, during which
Abu Bakr entered, then Ali, followed by Uthmaan. Upon Umar's
entering, she threw the daff under her backside and sat on it,
whereupon Allah's Messenger said, 'Verily, Satan fears you, Oh
Umar!'" (*205) On other occasions such as the Prophet's arrival at Madeenah
and upon his return from the Battle of Tabook, (*206) joy was
expressed in the singing of poetical songs. It is mentioned in
the biographies of the Prophet, (*207) that at his arrival from
Makkah, the Ansaar of Madeenah came out to greet him (even women,
along with children and infants), chanting these verses: The full moon (*208) has risen upon us Additionally, the people of Madeenah welcomed Allah's
Messenger in a similar fashion upon his safe return from his
expedition to Tabook during the ninth year of the Hijrah. (*211) OTHER OCCASIONS AGREED UPON BY THE SCHOLARS Other occasions during which innocent singing is permissible
have been mentioned by the scholars of Islam. For example, in
order to give one strength in carrying heavy loads or doing
laborious, monotonous work, pure songs with clean lyrics may be
resorted to individually or in chorus, as was done by the Prophet
and his companions in digging the trench around Madeenah. During
long travels by horse, camel or other riding animals, one may
sing or chant rhythmically to relieve boredom and to quicken the
animal's pace, as was done by the Arabs during their travels by
caravan. The Prophet's camel driver, Anjashah, was known to do
this as a way of getting the beasts to move at faster pace. (*212)
In addition to this, innocent singing to one's self during
loneliness or boredom is allowed, as well as a parent's singing
to a baby or small child in order to amuse it, to quiet it or to
put it to sleep. In conclusion, songs whose lyrics heighten spiritual
consciousness and encourage people to pious works, such as prayer
charity, jihaad, etc. are all praiseworthy, (*213) but these
should be resorted to in moderation, on appropriate occasions and
according to proper decorum. OCCASIONS DIFFERED UPON BY SCHOLARS: A CRITICAL
ANALYSIS AND REFUTATION Pertinent texts from the authentic sunnah which identify the
various occasions during which the permissible form of singing (ghinaa)
and/or the beating of the daff is appropriate, were mentioned
previously. They were then followed by a specification of certain
other occasions generally agreed upon by the dependable scholars.
At this point it is necessary to focus attention upon a vital
question which issues from what has preceded: Is one required to
stick to the specific occasions limited by the sunnah and agreed
upon by the scholars regarding singing and the use of the daff,
or can their use by extended to other occasions, without limit? As will be clearly proven, Muslims are bound by the specific
occasions and circumstances specified by the sunnah and agreed
upon by the scholars. It is necessary to lay background for this
discussion. Some of the jurists affiliated with one or another of the
jurisprudential schools of thought have argued that the reason ('illah)
for allowing singing and the beating of the daff on the occasions
previously mentioned (such as the 'Eed festivals, wedding
celebrations, etc.) is that these are times of happiness and joy,
and that singing and beating the daff help to achieve this
objective. On this line of reasoning, they argue that both things
are allowed upon all occasions of joy. (*214) The following
argumentation suffices as a candid refutation of their unfounded
claims. Firstly, it has been established from various authentic texts
of the sunnah that the general ruling regarding music and song is
tahreem (prohibition). Those specific instances where a certain
type of singing and beating upon the daff is allowed are
exceptions (istithnaa) to that general ruling of tahreem.
According to the principles of usool, the limited bounds of
exceptions (mustathna'aat) to an established rule are not to be
widened in scope; nor can analogy (qeeyaas) be applied to an
exception (mustathna) from the general ruling. (*215) The
following example clarifies this concept. To strut in pride and arrogance (at-tabakhtur) is strictly
prohibited for a believer, as the Prophet warned, "Whosoever
has in his heart pride (*216) to the extent of a mustard seed
will not enter Paradise. (*217) Yet, in spite of this general
ruling of prohibition, at-tabakhtur is allowed during true jihaad
(*218) against the enemy; a clear and limited exception to the
general rule. However, it would not be allowed, by way of analogy
or through a widening (tawassu) of the strictly limited bounds of
such an exception, for the players of a Muslim national football
team to strut in pride and arrogance during a game or after their
victory over an opposing non-Muslim team. This is because at-tabakhtur
is totally prohibited, except for the one, single mentioned
circumstance of true jihaad. Other circumstances cannot be
included in the category of exceptions (mustathna'aat) unless
there is proof to substantiate them, such as valid texts from the
Quraan, the authentic sunnah or ijmaaa' (consensus) of the
companions or later scholars. Similarly, qeeyaas (analogy) cannot
be validly applied here, for qeeyaas must be made upon an
original ruling of permissibility. Here the original ruling is
prohibition. In conclusion, those who attempt to overstep the
bounds and limitations of an exception to a general ruling by
adding other objects or circumstances to its restricted category,
or attempt to apply analogy in such a case, contradict the
established rules of usoolul fiqh. As a result they render their
position mistaken, baseless and subsequently, untenable. Secondly, there are no authentically-related traditions which
indicate that singing or the daff were resorted to upon the
constant occurrence of "joyous occasions" (*219) (al-munaasabaat
as-saarrah) during the Prophet's auspicious era and during the
era of the rightly-guided caliphs and gracious companions. Had
such a thing occurred even a few times on such numerous
opportunities, it is most unlikely (*22) that it was not related
at all! Rather, the lack of a pertinent narration regarding this
particular point clearly indicated that this was not done during
the Prophet's blessed time (Allah's peace and blessings be upon
him). As for the era of the four rightly-guided caliphs and the
illustrious companions (may Allah be pleased with them all),
there is one related narration (athar) regarding the second
caliph, Umar Ibnul-Khattab, which is often mistakenly used by
some scholars to "prove" that other joyous occasions
besides those documented from hadeeth literature can be included
in the category where singing and the daff are allowed. The
Arabic text and its translation follow: Abdur-Razzaaq related from Mamar through Auuoob by way of Ibn
Seereen that if Umar Ibnul-Khattab heard a voice [singing] or the
beating of the daff, he would ask, "What's that?" If he
was told it was the occasion of a wedding [feast] or a
circumcision [ceremony] he would remain silent. (*221) This and other similar narrations (*222) regarding Umar's
silence on such occasions are erroneous and are not valid proof
because they are weak (da'eef). There is a break in the sanad (chain
of transmitters) between Ibn Seereen and Umar Ibnul-Khattab, who
died thirty years before the former was born. (*223)
Consequently, there is no documented evidence that our pious
predecessors (as-salaf as-saalih), especially the best of
generations, the companions, and their followers (taabi'een),
went outside the limited scope of that which was allowed by
authentic texts of the sunnah. On the contrary, there exists a
number of authentic aathaar which clearly indicate the companions
and taabi'een being averse to the unbridled use of the daff. (*224)
They considered its unrestricted use to be prohibited. Following
are two examples (*225) which suffice for the present puropose: In the first text, it is reported that Qaadi Shurayh (*226)
heard the sound of the daff (being played), whereupon he said,
"Verily, the angels do not enter the house in which a daff
is played." (*227) It was reported by Ibn Abi Shaybah with a
good (jayyid) sanad. (*228) The second text states that Ibraheem
An-Nakha'I (*229) said, "The disciples of Abdullah [Ibn
Mas'ood] used to confront young girls who had dufoof with them (*230)
in the narrow alleyways, confiscate their instruments and break
them up." (*231) Finally, it should be pointed out that if every joyous
occasion were used as an excuse for singing and beating upon the
daff, there would be no end or limit to their usage. (*232) This
is in contradiction to the letter and spirit of the Islamic view
regarding this issue. The "letter" is embodied in the
clearly-established ruling of prohibition of musical instruments
(music) and singing, deduced from the authentic and clear texts
of the sunnah, and the "spirit" of the Islamic view
lies in a minimal involvement of the believers in such amusements
and pastimes within the bounds and limits set by the divinely-revealed
shari'ah. Ibn Hajar aptly summarizes the Islamic attitude
regarding this question in his commentary of Al-Bukhaari's
compilation where he says, "The basic principle to be borne
in mind regarding this issue is that one should be above all
amusement and play and refrain from them, except that which is
specified as permissible (*233) on the authority of a valid text
and then too only according to the stipulated time (*234)
and way (*235) in which such [excepted] things are to be
performed." (*236) In short, the dependable view regarding occasions other than
those documented by authentic texts and agreed upon by scholars
is that they cannot be validly included along with the latter,
due to overwhelming evidence. Those who hold the opposite view
have no valid evidence to support their position. Their mere
opinion is based on personal preference (*237) and bears no
weight whatsoever in the scales of the shari'ah.
(*171)Those who fight soley for the cause of Allah and for the
establishment and protection of Islam and its followers. (*172)i.e. during preparation for the "Battle of the
Ditch," which was achieved by excavating a ditch surrounding
the city of Madeenah, in order to prevent the enemy from storming
the city. (*173)The reference is to the disbelievers who rebelled
against the call of the Prophet and his companions inviting them
to Islam. They reacted by trying to make the companions apostates
by torturing them, by confiscating their property and wealth and
by killing them. However, they stood fast in their belief and
refused this fitnah (discord and tribulation), consequently being
rewarded with victory. (*174)Reported in the compilations of Al-Bukhaari and Muslim. (*175)The Muhaahireen are those companions who emigrated to
Madeenah in obedience to divine orders. The Ansaar were the
people of Madeenah who belived and supported the Prophet (may
Allah bless him and grant him peace). (*176)For details, see Mirqaatul Mafaateeh, vol. 9, p.236. (*177)Soorah Al-Anfaal, 8:45. (*178)Islam. (*179)Soorah At-Towbah, 9:29. (*180)As is mentioned in many specific as well as general
texts of traditions such as the authentically-related hadeeth in Sunan
Abi Dawood: "Whosoever resembles a people is one of them." (*181)The preceding quotation is from Silsilatul Ahaadeeth
As-Saheehah, vol. 1, p. 145. (*182)The songs of Bu'aath contained lyrics commemorating the
battle which took place between two warring tribes from the
Ansaar of Madeenah, the 'Aus and Khazraj. (*183)During the three days after the 'Eed day of sacrifice,
which occur during the major pilgrimage (Hajj) at Mina. (*184)They must sing in total privacy and out of men's
eyesight and hearing, otherwise the result would be a clear
invitation to immoratily and vice. (*185) This authentic hadeeth was related by At-Tirmidhi and
others. Some scholars too as-sowt (the voice) to mean announcing
the wedding among the people and making its occurrence well known.
As eill be seen in texts to be mentioned shortly, others are of
the view that it refers to the permissible form of singing. For
details, see Tahfatul Ahwadhi, vol. 4, p. 208. (*186)Reported by At-Tirmidhi, Ibn Hibbaan and others, with an
authentic chain of narrators. (*187)Authentically related by At-Tabaraani and others. (*188)The girls referred to were still children and not "young
ladies" as it is sometimes wrongly assumed. (*189)Authentically related by An-Nasaa'i. (*190)Upon the occasion of the wedding feast. (*191)As indicated in authentic narrations of Ahmad bin Hanbal
and At-Tabaraani. (*192)See Tahfatul Ahwadhi, vol. 4, p. 210. (*193)One's glorifying Allah by reciting certain specific
invocations. (*194)Authentically related by Al-Bukhaari and Muslim. (*195)Authentically related by Ahmad and others. (*196)This term refers to the best of the early generations of
Islamic scholars after the Prophet's time, such as the companions, the taabi'een and their followers, including the four imams. (*197)See vol.11. p.565 of Ibn Taymiyyah's Majmoo'ul
Fataawa. (*198)Similar to the tambourine without the small jingling
discs. (*199)She vowed to do so in expression of joy and thanks for
the safe arrival of the Prophet from one of his expeditions. See Mirqaatul
Mafaateeh, vol. 7, p.41. (*200)Authentically related by Abu Dawood. (*201)As an expression of her joy and thankfullness for
Allah's bounty in granting safe return to the beloved Prophet (upon
whom be peace and blessings). (*202)The slave was less restricted in her dress and manner
than the free woman owing to her situation and the nature of her
duties. (*203)A vow made by a person must be fulfilled by him as long
as the vow relates to a permissible act or deed, otherwise it is
not to be carried out. (*204)This indicated that although the act of singing and
beating upon the daff is permissible on such an occasion, it is
still preferable to desist from it, unless one has made a vow, in
which case he is obligated to carry it out. (*205)Authentically related by At-Tirmidhi and others. (*206)The strongest proof indicated that the joyful singing of
poetical verses accurred on both occasions; the Prophet's arrival
at Madeenah during his flight (hijrah), and again upon his return
from Tabook. For details, see Ar-Raheeq Al-Makhtoom, p.
193 and Rahmatan lil 'Aalameem, vol. 1, p. 106. (*207)See, for example, Muntaqan Nuqool, p.329 and Ar-Raheeq
Al-Makhtoom, p. 193. (*208)The full moon (al-badr) alludes to the coming of Prophet
Muhammad, whose arrival was like the light of the full moon,
illuminating the dark world of ignorance so that the path to
Allah could be easily followed. (*209)A few mountain passes on the outskirts of Madeenah. (*210)For safe arrival in Madeenah of the final guide to all
mankind, Muhammad (upon whom be Allah's choicest blessings and
peace), and consequently, for the bounty of Islam. (*211)See Zaadul Ma'aad, vol. 3, p. 551. (*212)Reported by Al-Bukhaari and Muslim. (*213)Songs of this noble nature may by sung spontaneously.
They need not be restricted to the above mentioned occasions
specified by the texts of the sunnah. However, they should not be
rigidly and habitually tied to certain dates or occasions such as
before or after every Jumu'ah prayer. Such a regimented, habitual
performance would then become a bid'ah, a blameworthy innovation
in deen. (*214)Such as the celebration of a birth (aqeedah) or
circumcision (khitaan). In modern times they might add such
things as a graduation ceremony, a promotion celebration and so
on, endlessly. (*215)See Al-Bardeesi's Usoolul Fiqh, p. 240. (*216)That is, arrogant, ostentatious pride or haughtiness. (*217)Authentically related by Imam Muslim.
An-Nawawi relates that it means that if a Muslim had such a foul
attribute, he would not enter Paradise without deserving a taste
of the Fire; for pride, arrogance and haughtiness are of the
gravest sins. See his Sharhu Saheeh Muslim, vol. 2, p. 91. (*218)Holy war in defense of the Islamic
faith, where Allah's word and deen are raised to the height,
while the word of the disbelievers is lowered to the depths.
Perhaps the wisdom of allowing one's strutting in pride during
war and victory over the enemies of Islam lies in the fact that
such pride and haughtiness is not done for personal reasons, but
for the sake of Allah and pride in His faith and not for personal
or national reasons. (*219)Such as celebrating the naming of a
newborn, circumcision ceremonies, etc. (*220)In fact, it is impossible. For Allah,
the Lawgiver, ensures that the texts of His divine law (shari'ah)
reach mankind so that they may have direction in every aspect of
their lives. (*221)He would not prohibit them from
singing and beating upon the drum, and his silence would thereby
be taken as tacit approval by the people. (*222)Such as those related by Al-Bayhaqi
and others. (*223)This critical information was
supplied by the muhaddith, Muhammad Naasiruddeen Al-Albani, in a
person letter to the author. (*224)That is, on occasions other than
those supported by an authentic text as has preceded in the
section, entitled "Examples of Occasions Specified by the
Sunnah." (*225)From the collection of Ibn Abi
Shaybah, entitled Al-Kitaab Al-Musannaf fil Ahaadeeth wal
Aathaar. (*226)One of the great taabi'een scholars,
a judge and dependable narrator of hadeeth. He was one of the
most avid disciples and companions of the sahaabi, Ibn Mas'ood.
He died in the year 78 of the Hijrah. (*227)The angels do not enter such a house
if the daff is played at times other than weddings, 'Eed or other
appropriate occasions as mentioned in the authentic sunnah. (*228)The degree of this athar and the
following one was verified by the muhaddith, Muhammad
Naasiruddeen Al-Albaani, in a personal letter to the author. (*229)A jurist and traditionist from the
generation of the taabi'een. He died around 96 H. (*230)They were playing with the dufoof as
had probably become a common practice with them. (*231)Authentically related by Ibn Abi Shaybah. (*232)This point was stressed by the
eminent mufti, Abdul-Azeez bin Baaz, during a personal discussion
with the author. (*233)Namely, singing, chanting of poetry
or other innocent lyrics and the beating upon the daff. (*234)At the time of the 'Eed festivals,
wedding ceremonies, etc. (*235)Singing, beating on the drum, etc.
should be performed exactly in the manner indicated by authentic
traditions, the details of which will follow in the next section. (*236)Quoted from Fat-hul Baari, vol.2, p. 443. (*237)Personal preference (istihsaan) is
rejected, especially when it contradicts the specific texts of
the divinely-revealed shari'ah or conflicts with general
principles extracted from these sources.
Over the hills of Wadaa' (*209)
Gratitude is incumbent upon us (*210)
Each time a petitioner calls upon Allah. Footnotes:
