Part 8

THE FIRST TEXT: The translation is: The Prophet said: "Verily, Allah prohibited wine, gambling and al-koobah; and every intoxicant is prohibited." Sufyan said, "I asked the narrator, Ali bin Badheemah, 'What is al-koobah?' He answered, 'It is the drum.'" THE SECOND TEXT: It is translated thus: Allah's Messenger said, "Verily, Allah has prohibited for my ummah: wine, gambling, a drink distilled from corn, the drum and the lute;(*79) while He supplemented me with another prayer, the witr."(*80) These narrations have also been related by other compilers, such as Al-Bayhaqi in his Shu'ubul Eemaan with an authentic isnaad and At-Tabaraani in Al-Mu'jam Al-Kabeer with a jayyid (good) isnaad. The detailed proof of their verified authenticity are mentioned in Al-Albaani's Saheehul Jaami'is Sagheer.(*81) It is further authenticated in his Mishkaatul Masaabeeh(*82) and in his work, Al-Ahadeeth As-Saheehah.(*83) THE NARRATION OF ALHAAKIM AND OTHERS: It is reported by Al-Haakim in his Mustadrak(*84) that the Prophet (upon whom be peace and blessings) took the hand of the companion, AbdurRahmaan bin 'Owf, and they proceeded to visit the Prophet's ailing son, Ibraheem. They found the infant in the throes of death, so the Prophet took him to his breast and held him until his spirit left him. Then he put the child down and wept, whereupon Abdur-Rahmaan asked in astonishment, "You are weeping, Oh Messenger of Allah, while you prohibit crying!?" The following is the Prophet's reply: "Verily, I did not prohibit weeping [per se] but rather, I forbade two voices [sowtayn] which are imbecilic [ahmaq] and sinfully shameless [faajir]: one, a voice [singing] to the accompaniment of musical amusement [lahw] and Satan's [wind] instruments; the other, a voice [wailing] due to some calamity, accompanied by striking of the face and tearing of garments. But this [weeping of mine] stems from compassion, and whosoever does not show compassion will not receive it." This hadith's degree is hasan,(*85) and it has been strengthened by another narration related by Abu Bakr Ash-Shaafi'ee in his work, Ar-Rubaa'eeyat.(*86) Its abbreviated text follows. THE NARRATION OF ABU BAKR ASH-SHAAFI'EE: Anas bin Maalik related from the Prophet (may Allah bless him and grant him peace) that "two cursed sounds are that of the [wind] instrument [mizmaar](*87) played on the occasion of joy and grace, and woeful wailing upon the occurrence of adversity."(*88) A similar text with slightly different wording is related by Al-Bazzaar in his collection(*89) of hadeeths. Al-Haafidh Nooruddeen Al-Haythami mentioned it in his Majma' Az-Zawaaid(*90) and indicated that the narrators of this isnaad are all dependable. Thus, these last three narrations prove the illegality of music and singing to musical accompanient, especially wind instruments (mazaameer), which are referred to as "flutes of Satan" in the tradition related by Al-Haakim. The traditions quoted are not the only available authentic hadeeths which establish prohibition. There are others(*91), however the scope of this treatise does not allow a more detailed exposition. The sample mentioned is sufficient proof, for {verily, therein is a reminder for any who has a heart or who gives ear and earnestly witnesses [the truth].}(*92) Footnotes (*1)surah Al-Israa, 17:55. (*2)The common misconception is that he sang to the accompanient of harp. The origin of this is in Judeo-Christian sources which have suffered the effects of alteration and distortion; therefore, they cannot be depended upon. (*3)The Holy Quran: text,translation and commentary, vol. 1, p.709, footnote no. 2241. (*4)It must be noted that the "psalms" which are presently extant in the Old testament versions are erroneuosly attributed to Dawood and are not the original Psalms (Az-Zaboor) revealed to him by Allah. The reason for this is the extensive alteration and interpolation of later writers. (*5)For example, see surah Bani Israeel, 17:55 and surah An-Nisaa, 4:163. (*6)Traditions are authentic textual material containing clear and explicit sayings of the Prophet. His sayings in this matter only refer to the beautiful, melodious quality of Dawood's voice in reciting from the Book of Psalms. It is true that a number of narrations (aathaar mowqoofah) reported on the authority of some of the taabi'een (the generation after the companions) refer to the wonderful qualities of Dawood's voice in an exxagerated manner, and in some of these a mention of musical instruments is found. However, such narrations do not stand as valid proof in this issue because they consist of views and/or reports of the type known as israaaeeliyaat (reports gleaned from hearsay or the traditions of the People of Book). The criterion in such matters is to be based upon a reference to Allah's Book and the authentic sunnah. For a sample of such narrations, see Ibn Katheer's volumnious historic compendium, AlBidaayah wan Nihaayah, vol.2, pp. 10-11. (*7)See Tafseerul Quraanil Adheem, vol.2, p. 422. (*8)Refer to the tafseer (commentary) entitled Roohul Ma'aani, vol. 6, p. 17. (*9)See Qurtubi's Al-Jaami'li Ahkaamil Quraan, vol. 6, pp. 16-17. (*10)Tafseer Roohul Ma'aani, vol 6, p. 17. (*11)For details, see Qurtubi's Al-Jaami'li Ahkaamil Quraan, vol 6, p. 17; Ibn Katheer's Al-Bidaayah wan Nihaayah, vol. 2, pp.10-11 and An-Najjaar's Qassasul Anbiyya, pp. 310-311. (*12)surah Saad, 38:41-42. (*13)surah Saad, 38:44. (*14)The type of dancing most probably meant is that of the Sufi dervishes and others; for they considered their esctatic twirling to the accompaniment of certain ritual formulas (adhkaar) and musical instruments a form of worship (ibaadah) which brings one closer to Allah. Of course, such things are none other than bid'ah (blameworthy innovations and misguidance in deen).