“Consensus on the Prohibition of Music” Shaykh ‘AbdulQaadir Al-Junayd

Strong affirmed evidences for the famous consensus of the prohibition of Music

By Shaykh ‘Abdul-Qaadir bin Muhammad al-Junayd

Translated by:

Akram As-Saylaanee an-Najdee

Reference:

Please reference this translation to: www.Athaar.org

The Shaykh -Hafidhahullaah- says:

All praise is due to Allaah, the Most Great and Most High, the Most Great and Most Honorable, the Most Capable and Most Noble. May the Peace and Blessings of Allaah be upon His servant and messenger Muhammad, the truthful adviser, and upon his family and rightly guided companions, and whoever follows them in righteousness until the Last Day.

To proceed:

O Muslims! It is without doubt that we live in a time where the trials and tribulations is many, and the evil has increased, and the detestable things are numerous, it is spewed by the callers to innovation and and misguidance, and callers to corruption and immorality. From these trials and tribulations, evils, and heinous detested matters is the statement that listening to music is permissible, or that the scholars have differed in its ruling, and that there are those of them who say that listening to it is permitted and those who say that listening to it is prohibited, or that there is no affirmed evidence of its prohibition.

This speech has been heard by the ears of the people or seen by their eyes in some of the satellite channels or newspapers and magazines or the internet websites or in some books or from the writers.

If these people seek nearness to their Lord – the Glorified and Exalted – in its true form; and they remember the day of their reckoning and their participation in it; and they consider and reflect upon it, then they will realize that they have gathered upon themselves this evil speech and it led to a big peril and many destruction. From this collection is what follows:

Firstly: That they have made permissible what Allaah made prohibited when they permit the people to listen to musical instruments, and listening to it is prohibited from the texts of the Prophetic Sunnah and by consensus of the people of knowledge of the legislation (Sharee’ah).

Before you are some of the evidences that have come from the Prophetic Sunnah:

The first evidence:

What was reported by Imaam Al-Bukhaaree in his “Saheeh” (5268) from Abee ‘Aamir or Abee Maalik Al-Ash’aree – may Allaah be pleased with him- that he heard the Prophet – peace and blessings be upon him- say:

There will be a group from my people who will permit fornication, the wearing of silk, alcohol, and (Ma’aazif) musical instruments

Ma’aazif is the musical instruments that are used to make music, such as the ‘Ood (an Arabic guitar), the wind instruments (saxophones, etc), drums, mandolins, flutes, and cymbals, and other than them.

Rather, Ibn Qayyim al-Jawziyyah -May Allaah have Mercy upon him- said in his book, “Ighaathatul Lahfaan” (1/291):

Ma’aazif is all the types of musical instruments, there is no differences of opinion with the people (scholars) of the Arabic language in that.”

This Hadeeth is an evidence for the prohibition of listening to musical instruments, and the prohibition of playing musical instruments. Deriving the prohibition (from this hadeeth) is from three directions:

The first direction:

From his – Peace and Blessings be upon him- statement: “permit“, because this act of permitting cannot happen except for something that was prohibited.

The second direction:

The Prophet – Peace and Blessings be upon him – equated the “making permissible” to making the alcohol, fornication, and wearing of silk permissible. These matters are well-known to be prohibited in the Sharee’ah (legislation).

The third direction:

This hadeeth came in the context of dispraise and prohibition to those who participate in this permitting (istihlaal).

This Hadeeth has been graded as authentic by many of the people of knowledge in different times and lands, and from them:

Al-Bukhaaree, Al-Ismaa’eelee, Al-Burqaanee, Ibn Hibbaan, Ibnus Salaah, Ibn Jamaa’ah, Ibn Badraan ad-Dushtee al-Hanafee, Ibn Taymiyyah, Ibn Qayyim al-Jawziyyah, Ibn Katheer, Ibnul Mullaqin, Zaydudeen al-‘Iraaqee, Ibn Rajab al-Hanbalee, Badruddeen al-‘Aynee, Ibn Hajar al-‘Asqalaanee, Ibn Hajar al-Haythamee, as-Sakhaawee, Ibnul Wazeer, Muhammad Ameer as-San’aanee, Ahmad Shaakir, Muhammad Ameen ash-Shanqeetee, Al-Albaanee, Ibn Baaz, Ibnul ‘Uthaymeen, Al-Waadi’ee, Muhammad ‘Alee Aadam.

The second evidence:

What has been reported by Imaam Ahmad (1/278,289,350) and Aboo Daawood (3696) from Ibn ‘Abbaas that the Prophet – Peace and Blessings be upon him – said:

“Verily Allaah has prohibited upon you: Alcohol, gambling, and the Koobah (drum)”

This Hadeeth has been authenticated by a group from the people of knowledge, and from them:

Ibn Hibbaan, Ibnul Mullaqin, Ibn Hajar al-Haythamee, Ahmad Shaakir, and Al-Albaanee.

And the Koobah is the drum. Ibn Al-A’raabee, Ibn Durayd, al-Jawharee, Ibn Faaris, and Ibn Seedah from the people (scholars) of the Arabic language have mentioned that.

Likewise the narrator of the Hadeeth, ‘Alee bin Judhaymah, explained that and so did others from the Aa’imah (Imaams).

And the proof from this Hadeeth is that it contains a prohibition for one of the musical instruments, and it is from the smallest of the drums, then what about what is greater than that?

The third evidence:

What was reported by An-Nasaa’ee (3385) and Al-Haakim (2/184 and 1183) and at-Tabaraanee in “Al-Mu’jam al-Kabeer” (17/247) and the wording is from there, and Al-Bayhaqee (7/289) from ‘Aamir bin Sa’ad Al-Bajalee that he said:

I entered upon Abee Mas’ood and Qurdha bin Ka’ab and Thaabit bin Zayd, and a slave girl was beating a drum and singing. I said to them: you allow this and you are the companions of Muhammad -Peace and Blessings be upon him-. They said: Verily he gave us an excuse for the wedding, and to cry for the dead…”

Al-Haakim said about this: This Hadeeth is authentic according to the conditions of the two Shaykhs (Bukhaaree and Muslim) and they did not record it and Adh-Dhahabee agreed with him, and al-Albaanee authenticated it, and Muhammad ‘Alee Aadam al-Eethiopee graded it hasan (good). Ad-Daruqutnee mentioned it in his “Al-Ilzaamaat”.

And the proof from it is:

The excuse in hitting the drum during weddings is for the women is an evidence of the prohibition of it during other times besides the weddings for the general people. And the drum is the smallest of the musical instruments, so then what about those which are greater?

As for the consensus and lack of differences of opinion between the people of knowledge in the prohibition of listening to musical instruments, then it has been reported by many of the people of knowledge in different times and madhabs (ways) and from them are:

1) Imaam Muhammad bin Al-Hussayn Al-Aajurree, Shaykh al-Haram ash-Shareef in his time – May Allaah have Mercy upon him- born in the year 280H (and it is said 264H) as it comes in “Nazhatul Asmaa’ fee Mas’alatis Samaa'” on page 25 of Ibn Rajab al-Hanbalee.

2) The Shaafi’ee Shaykh Al-Qaadhee Aboo Tayyib at-Tabaree – May Allaah have Mercy upon him- born in the year 348H as it comes in “Nazhatul Asmaa’ fee Mas’alatis Samaa'” on page 62-64 of Ibn Rajab al-Hanbalee.

3) Shaykh Abul Fatah Saleem bin Ayyoob ar-Raazee ash-Shaafi’ee al-Muqree (the reciter) al-Muhaddith (the scholar of Hadeeth) – May Allaah have Mercy upon him – who was born in the year 360H as it comes in “Kaff ar-Raa’aa’ ‘an Muharamaat Al-Lahw was Samaa'” on page 124 and “Az-Zawaajir ‘An Iqtiraaf Al-Kabaa’ir” (2/347) of Ibn Hajar al-Haythamee.

4) Imaam Al-Hussayn bin Mas’ood Al-Baghawee ash-Shaafi’ee – May Allaah have Mercy upon him – who was born in the year 436H as it comes in his book “Kitaab as-Sunnah” (12/383).

5) Shaykh Jamaal al-Islaam Ibnul Bazaree ash-Shaafi’ee, the scholar of Algeria -May Allaah have Mercy upon him- who was born in the year 471H as it comes in “Kaff ar-Raa’aa’ ‘an Muharamaat Al-Lahw was Samaa'” on page 114 and “Az-Zawaajir ‘An Iqtiraaf Al-Kabaa’ir” (2/342) of Ibn Hajar al-Haythamee.

6) Shaykh al-Qaadhee Ibn Abee ‘Asroon ‘Abdullaah bin Muhammad at-Tameemee, the scholar of the people of Shaam – May Allaah have Mercy upon him- who was born in the year 492H as it comes in “Kaff ar-Raa’aa’ ‘an Muharamaat Al-Lahw was Samaa'” on page 115 of Ibn Hajar al-Haythamee.

7) Imaam Aboo Bakr Muhammad bin al-Waleed at-Tartooshee al-Andalusee al-Maalikee -May Allaah have Mercy upon him- who was born in the year 520H as it comes in his book “Tahreem al-Ghinaa was-Samaa'” on page 223, point number 87.

8) Imaam Ibn Qudaamah al-Maqdisee al-Hanbalee -May Allaah have Mercy upon him- who was born in the year 541H as it comes in his book “al-Mughnee) (12/457) and the book “An-Nahiyy ‘An ar-Raqs wasSamaa'” (2/558) of Ibn Burdaan ad-Dishtee al-Hanafee.

9) Al-Hafidh Aboo ‘Amroo bin as-Salaah ash-Shaafi’ee -May Allaah have Mercy upon him- who was born in the year 557H as it comes in the book “Fataawa Ibnus Salaah fit Tafseer wal Hadeeth wal Usool al Fiqh” (2/500) issue number 487.

10) The Faqeeh, the Muhaddith Abul ‘Abbaas Ahmad bin ‘Umar al-Qurtubee al-Maalikee -May Allaah have Mercy upon him- who was born in the year 578H as it comes in the book “Kashf an-Qanaa’ ‘An Hukm Al-Wajd was Samaa'” on page 72, and his book “Al-Mufhim Limaa Ashkafl min Talkhees Muslim” (3/403) and the book “Az-Zawaajir ‘an Iqtiraaf al-Kabaa’ir” (2/337 and 348) of Ibn Hajar al-Haythamee, and “Ar-Rahs wal waqs limustahil ar-Raqs” of Ibraaheem al-Halabee al-Hanafee on page 72.

11) Shaykh Mahmood bin Abil Qaasim Isfindaar bin Badraan ad-Dishtee al-Kurdee al-Hanafee -May Allaah have Mercy upon him- who was born in the year 604 (or 605 or close to it) in his book “An-Nahiyy ‘an ar-Raqs was-Samaa'” (2/511,546,550,676,729,744,367).

12) Imaam Abul ‘Abbaas Ahmad bin ‘Abdul-Haleem bin Taymiyyah -May Allaah have Mercy upon him- who was born in the year 631H as it comes in his book “Majmoo’ al Fataawa” (28/118, 11/576, 597, 603).

13) Shaykh Shihaab ad-Deen Al-Adhra’ee ash-Shaafi’ee -May Allaah have Mercy upon him- who was born in the year 708H as it comes in the book “Kaff ar-Raa’aa’ ‘an Muharramaat al-Lahw was-Samaa'” on page 120 of Ibn Hajar al-Haythamee.

14) Shaykh, the Faqeeh, Aboo ‘Abdillaah Shams ad-Deen Muhammad bin ‘Abdullaah az-Zarkhashee al-Misree al-Hanbalee -May Allaah have Mercy upon him- who was born in the year 772H in his explanation of “Mukhtassar al-Kharaqee” (6/351).

15) Al-Haafidh Zayn ad-Deen Abul Faraj ‘Abdur-Rahmaan bin Shihaab, well-known as Ibn Rajab al-Hanbalee -May Allaah have Mercy upon him- who was born in the year 736H as it comes in his book “Fathul Baaree” (6/83) explaining the Hadeeth number 952, and his book “Nazhatus Samaa’ fee Mas’alatis Samaa'” on pages 25 and 60.

16) Shaykh Muhammad Al-Bazaazee Al-Kurdee al-Hanafee -May Allaah have Mercy upon him- who was born in the year 827H as it comes in the book “Al-Bahr Ar-Raa’iq Sharh Kanz ad-Daqaa’iq” (7/89) of Ibn Nujaym, and “Ar-Rahs wal Waqs limustahill ar-Raqs” of Ibraaheem al-Halabee al-Hanafee on pages 72 and 85.

17) Shaykh Abul ‘Abbaas Ahmad bin Muhammad bin ‘Alee bin Hajar al-Makkee al-Haythamee ash-Shaafi’ee -May Allaah have Mercy upon him- who was born in the year 909H as it comes in his book “Kaff ar-Raa’aa’ ‘an Muharramaat al-Lahw was-Samaa'” on page 124 and his book “Az-Zawaajir ‘an Iqtiraaf al-Kabaa’ir” (2/347-348).

18) Shaykh Ibraaheem bin Muhammad al-Hanafee, well-known as Al-Halabee -May Allaah have Mercy upon him-  as it comes in his book “At-Rahs wal Waqs limustahill ar-Raqs” on pages 75, 85-86, and 92.

19) Shaykh Abul Layth as-Samarqandee-May Allaah have Mercy upon him- as it comes in the book “An-Nahiyy ‘an ar-Raqs was –Samaa'” of Ibn Burdaan ad-Dishtee al-Hanafee (2/548) who was born in the year 604 or 605.

20) Shaykh Abul Mahaasin al-Harraanee al-Hanbalee -May Allaah have Mercy upon him- as it comes in the book “An-Nahiyy ‘an ar-Raqs was –Samaa'” of Ibn Burdaan ad-Dishtee al-Hanafee (2/548) who was born in the year 604 or 605.

21) Al-‘Allaamah ‘Abdur-Rahmaan bin Qaasim al-‘Aasimee an-Najdee al-Hanbalee -May Allaah have Mercy upon him- who was born in the year 1312H as it comes in his book “Haashiyah ar-Rawdh Al-Muraba'” (7/357).

22) Al-‘Allaamah ‘Abdul-‘Azeez bin ‘Abdullaah bin Baaz -May Allaah have Mercy upon him- who was born in the year 1330H as it comes in the book “Majmoo’ Fataawih” (3/393).

23) Al-‘Allaamah Muhammad Naasiruddeen al-Albaanee -May Allaah have Mercy upon him- who was born in the year 1914CE as it comes in his book “Tahreem Aalaat At-Tarb” on page 105, and his book “Silsilah al-ahaadeeth as-Saheehah” (5/330).

Secondly: that they lie to the people when they claim that there is a difference of opinion amongst the people of knowledge with regards to the prohibition of listening to music. There preceded statements of 24 scholars from different madhhabs and eras that there is no difference of opinion between the scholars in the prohibition of listening to music. (TN: Number 22 was missing from the list which I have in my print).

Rather, they reported consensus from many of the people of knowledge without objection. Al-Haafidh Ibn Rajab al-Hanbalee –May Allaah have Mercy upon him- said in his book “Fathul Baaree” (6/83) explaining the Hadeeth number 952:

As for listening to musical instruments, then it is something that was developed from the A’ajam (non-Arabs), it is prohibited completely with consensus, I do not know of anyone who has an excuse for anything from that, and whoever reports an excuse in it from an Imaam then he has lied and committed Iftiraa’ (a severe lie)

Shaykh Ibn Hajar al-Makkee al-Haythamee ash-Shaafi’ee – May Allaah have Mercy upon him- said in his book “Kaff ar-Raa’aa’ ‘an Muharramaat al-Lahw was-Samaa'” on page 124:

The Awtaar, musical instruments such as the harp, Arabic guitar, and symbols –like the Awtaar- and rabbab and janko and violin and Santheer and Daryj and other than that… these are all prohibited without any difference of opinion, and whoever narrates difference of opinion has erred or has done so from desires such that he has become deaf or blind and guidance has been prevented from him and the way of piety has been removed from him. And from those who narrate consensus (Ijmaa’) of the complete prohibition is Imaam Abul ‘Abbaas al-Qurtubee and he is reliable and just.”

There is no doubt that lying is from one of the greatest of sins and the most lowly and filthy with Allaah – the Most High- and with the Believers, and it increases the corruption and greatens and becomes worse if it is in the matters of the religion.

Thirdly: That they have caused the increase and dissemination of this prohibited act amongst the ranks of the Muslims.

It has come from those who call the people to misguidance and prohibited acts and sins and evils which cause the heart to tremble. Imaam Muslim reported in his “Saheeh” (2674) from Abee Hurayrah that the Prophet – Peace and Blessings be upon him- said, “Whoever calls to misguidance then the sin is upon him along with the sin of those who follow him and nothing is removed from the sins of those who follow him either.”

‘Allaamah as-Sa’adee –May Allaah have Mercy upon him – said in his Jawaami’ al-Akhbaar on Hadeeth number 10:

This Hadeeth and what is similar to it from the Ahadeeth has a warning from calling to misguidance and sin, and the greater sin and punishment is on the caller.”

And this has been confirmed in the Book of Allaah in Surah an-Nahl:

They will bear their own burdens in full on the Day of Resurrection, and also of the burdens of those whom they misled without knowledge. Evil indeed is that which they shall bear!

Fourthy: That they distract people away with this speech over many days from those musicians and the listeners from repentance and giving up this sin and this is evil.

Allaah – the Most High- has ordained upon his believing servants to avoid all the sins, he says in Surah At-Tahreem:

O you who believe! Turn to Allah with sincere repentance! It may be that your Lord will remit from you your sins, and admit you into Gardens under which rivers flow (Paradise) the Day that Allah will not disgrace the Prophet (Muhammad ) and those who believe with him, their Light will run forward before them and with (their Records Books of deeds) in their right hands they will say: “Our Lord! Keep perfect our Light for us [and do not put it off till we cross over the Sirat (a slippery bridge over the Hell) safely] and grant us forgiveness. Verily, You are Able to do all things.“”

I ask Allaah –the Most High- to suffice us from the evils of these Fataawa (rulings) and books upon the Muslims –male and female, young and old- and to distance us from those who call to it and to provide all of us with sincere repentance, verily He is the Hearer of the Supplications.

Written by your Brother:

‘Abdul-Qaadir bin Muhammad bin ‘Abdu-Rahmaan al-Junayd.