Part 25

Along the same lines of reasoning illustrated in the above-mentioned example, it follows that another instrument appearing to be similar to the daff (since it is of the same name [drum] and category [percussion instrument]) cannot be used in its place. According to the rules of usool, (*251) analogy (qeeyaas) cannot be made in the case of an exception (mustathna) to a general ruling. (*252) Rather, there must exist an original, established text (asl) on which analogy can be validly based. In this case, other drums (such as bongos or congas) cannot be used in place of the daff because the original ruling (asl) regarding musical instruments in general, and percussion instruments in particular, is prohibition. The daff is an exception, bot the rule. And therefore, fails to meet the criterion required for sound, valid analogy. It further warrants mentioning that the Prophet (upon whom be peace and blessings) designated the use of the daff and strongly encouraged it (*253) during the marriage feast. As was shown earlier, it was also allowed on various other occasions while other existing percussion instruments (such as the koobah, tabl and tablah) (*254) were not designated for use but rather were prohibited. The wisdom behind this precise restriction of instruments to the daff lies in the fact that it sufficiently satisfies the need for proclamation, provides moderate rhythm which enlivens, and results in joy for the partakers, At the same time, the drum's otherwise negative percussive potentials are muted and controlled in this particular instrument. In concluding this issue, it must be stressed that it is one's duty to bring all thoughts and deeds into consonance with both the spirit and the letter of the divinely-revealed Shariah. All musical instruments must necessarily fit into one or another of the three, previously-mentioned broad categories; otherwise, they constitute a combination thereof. As for instruments like the synthesizer or other electronic gadgets which simulate the sounds of conventional musical instruments, the ruling regarding them is precisely the ruling established regarding the instruments they imitate – namely, prohibition. The same ruling applies to the human voice if it is able to simulate an instrument from any one of the foregoing categories. SINGING (GHINAA) Preceding texts of the sunnah designated the general ruling of prohibition regarding singing under certain circumstances. The narration of Al-Haakim described the singing voice coupled with music as imbecilic and sinful. Naturally, singing to musical accompaniment is forbidden since it is coupled with music. (*255) As for innocent singing to the accompaniment of just the daff, this has been allowed on only specific occasions. (*256) Singing without musical accompaniment is permitted under certain circumstances and with particular conditions. The lyrics of the songs must be pure and innocent, and must keep within the moral bounds set by Islamic teachings. Hence, lyrics which are erotic and licentious (*257) and/or sung in a licentious manner (*258) (which adversely affects the libidinous instincts of the listener) are undoubtedly forbidden. Moreover, even innocent songs become forbidden if they are performed in the presence of, or are coupled with, such prohibited acts as gambling, drinking and other deeds of moral depravity. Singing by women is restricted to a female audience as the nature of a woman's (singing) voice is to excite sexual feeling in the male listener. Generally speaking, these songs should be pure and innocent although they need not be restricted to Islamic themes. They may express simple joys, wisdom, etc. They may be in praise of such attributes as courage, fearlessness and strength; or the lyrics may commemorate historical incidents such as battles against the enemy, etc. Among the best songs are those which encourage piety through good deeds done for the sake of Allah. RELATED ISSUES PRODEEDING FROM THE GENERAL RULING OF PROHIBITION DANCING: Dancing to musical instruments is prohibited since that which is coupled with a prohibited thing becomes forbidden. As for dancing without music, or to the accompaniment of the daff only, such is restricted solely to women and children and is not befitting the role of males. The accomplished muhaddith and jurisprudent, Izzuddeen bun Abdis-Salaam, (*259) says in reference to men dancing, "As for dancing and handclapping in a light and frivolous manner resembling the frivolity of females, none would do it except the light-headed or affected ignoramus. The proof of his ignorance is that such a thing is not mentioned in texts of the Shariah, the Quraan or sunnah; nor did any of the prophets of disciples do it. Rather, it is done by ignorant fools who have mistaken mere fancies for real truths. (*260) Scholars have prohibited clapping for men due to the Prophet's saying, 'Clapping is for women.'" (*262) At another place Izzuddeen bin Abdis-Salaam says, "Dancing is a bid'ah [blameworthy innovation]; none partakes of it except the foolish [who are short of sense], and it is bot befitting except for women." (*263) It must be pointed out that even dancing by women has its conditions. No music other than that provided by the daff and the human voice is allowed. Women must be properly clothes (*264) and are restricted to the company of women and children only. Even in the presence of women, the female is prohibited from dancing licentiously (*265) and from using sexually arousing lyrics or manners. Hence, women's dancing should be a simple, natural rhythmic swaying free from very form of obvious or covert vice.