Part 18

(*157)Whenever he uses the word song or singing (ghinaa), he means the forbidden form to musical accompanient. (*158)Literally, "reading "or "recital" used here with this general meaning in mind. Thus, such song is the "revelation" and "sacred recital" of Satan; whereas the text of the inimitable Al-Quraan Al-Kareem is the revelation of Allah and the sacred recital of His word. (*159)Ar-Rahmaan, an attribute of Allah, means the One who has absolute mercy for all of His creations. (*160)Page 224, vol. 1 of Ighaathatul Lahfaan. (*161)Such as the Orientalists, missionaries and others who use the misguided deeds and beliefs such Muslims to suggest that Islam is without sense and decorum. (*162)According to their reasoning, "elite" (khawwaas) means "the holy people" or "special chosen people" who follow one of their Sufic "paths". (*163)Condensed from Ighaathatul Lahfaan, vol. 1, p. 224. (*164)Ibid., vol. 1, p. 241. (*165)Obeying its commands, desisting from its prohibitions and adhering to its guidance, in all walks of human life. (*166)This refers to dhikrullah, the rememberance of Allah in the heart and on one's tongue, by mentioning His beautiful names and by praising and glorifying Him. The loftiest form of dhikr is reading Allah's Book with contemplation and understanding. (*167)Abridged from Ighaathatul Lahfaan, vol. 1, pp. 248-250. (*168)All Muslims having a backgroung in the West can vouch for the manifold evils associated with music and song evident in so-called funk, soul, rock, acid rock, punk rock, blues and jazz. It is essentially libidinous, sexual music which drives ones passions and animal desires to a frenzy. Its objectives (especially when coupled with calculated themes embodied in certain lyrics) are sex, violence, desperation, suicide, hedonism and nihilism. In fact, every foul passion, sense, feeling, idea or thought is embodied in this demonic medium. It is truly another of Satan's many vehicles harnessed in his apparent "joy ride" to Hell, the foulest destination and final abode of such evil doers. (*169)A special case in point is the enlightened Yousuf Islam (originally Cat Stevens), formerly a prominent singer from Britian. Would that others of our western brothers take him as a noble example to follow. (*170)surah Al-Hajj, 22:54. 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. EXAMPLES OF OCCASIONS SPECIFIED BY THE SUNNAH JIHAAD AND ITS ADJUNCTS: 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 hadith 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.