السلام عليكم ورحمة الله وبركاته
So... I totally see this post going one of three ways only.
Either really controversial, totally disregarded, or both.
What I'd like to say before I get nuked with what I especially expect to be downvotes is that I'm totally fine with that feeling.
It doesn't phase me as those of you who downvote might think. I am not new to that treatment. That feeling is something I'd find whenever I'd commented or posted on r/exmuslim before they banned me for Allah knows what.
However, what I'd like to say is before anyone actually considers downvoting me and dipping, is all I ask is that you at least make some effort to read what I have to say or at least make effort into trying to educate me more on this matter in where you feel I am unaware. But when you try to educate me, I need actual evidence - and we all should operate by strong evidence, not just words.
So about this post, I should reveal that it is focused regarding music but can also be applied to other controversial things which I will leave from mentioning here.
To delve straight into it. I'll develop my question(s) in another way for the topic at hand.
And the question would be, "why with regards to music do we make haraam things which are not explicitly declared as such through the Qur'an and the Sunnah?"
And not just that, why are we so unapologetic about saying this is haraam to people who ask? I really find it frustrating that the debates here are endless about this too.
What bugs me more is whenever I see from people here who make statements about music without evidence saying stuff like, "it's haraam, end of story" as if to destroy or disregard any conversation about it.
Especially when that sort of comment gets a lot of upvotes without reason. Is it because it is unapologetic regardless if it is not true?
I really question what must someone who wants to learn about Islam and listens to clean background music when doing work for school/college thinks when they see that as a blanket answer.
Are we turning (innocent) people like these away from Islam due to something which isn't set in stone in spite of what the one who makes the strong objection against it thinks?
I mean, I with many get the intention of being unapologetic where there is someone trying to justify doing something which is actually haraam such as acting out on homosexual desire (of which in itself the desire isn't sinful but the action is) and are actively supporting those who are public about it (LGBTQXYZ).
However, music is a different ball game. In that, the evidence which people use to say it is haraam doesn't seem that strong when looking into it.
One example is people who say it is haraam always point to the same saying of Muhammad صلى الله عليه وسلم about the permissibility of musical instruments being made lawful by Muslims without even looking at the meaning of that hadith in that it refers to people who make lawful the use of musical instruments whilst having singing girls and doing other haraam things while music is being played for them - essentially making lawful the music with the attachment of vices or prohibited acts as we find from this clear and often neglected good hadith:
It was narrated from Abu Malik Ash’ari that the Messenger of Allah ﷺ said:
“People among my nation will drink wine, calling it by another name, and musical instruments will be played for them and singing girls (will sing for them). Allah will cause the earth to swallow them up, and will turn them into monkeys and pigs.”
[Sunan Ibn Majah, Vol. 5, Book of Tribulations, Hadith 4020 - Graded Hasan]
Now before you turn to criticise me, I am not issuing a fatwa here telling people to listen to music, as I am a nobody in this field to do so, and I certainly don't want people to listen to music off the back of this post as an excuse, especially the dirty music.
However, I certainly want more people not be brainless zombies and follow whatever one Redditor says (including myself) without him/her providing daleel (pieces of Islamic evidence) and when providing that evidence confirm it themselves with people of better knowledge.
(You may be wondering at this point then, 'well what evidence have I brought?' Easy there, I have posted some good evidence below)
I'd also like to mention when posts on music are made, all I really see is the 'music is haraam full stop' group post evidence against it, and rarely do I see those who say 'hang on a minute... what about so and so instance, what about so and so hadith, what about this good piece of evidence or that good piece of evidence'...
It's really strange. Maybe they're scared of getting downvoted or feel like they're sinning/ashamed of asking? الله أعلم
Anyways, to finish off.
Here is evidence for the other side: "FATWA ON MUSIC BY THE GRAND MUFTI AND SHAYKH OF AL-AZHAR".
Before you disregard it on the basis of it may be shocking to your worldview and deflect by straight-up saying 'oh but the madhabs say this or IslamQA says this or that'.
I'd hope you'd at least read through this fatwa carefully as I was also shocked when reading how clear the proofs are of its permissibility (of course subject to the conditions talked about inside). And judge for yourselves by what evidence the Fatwa above brings compared to IslamQAs one.
I will post the conclusion of the article linked above at the end and if anyone can try their hand at properly refuting it or expanding on it please do so.
Nonetheless, if there is anything I'd like you to take away from this post, is that I agree it is forbidden to make things halaal which are clear-cut haraam unless the certain conditions which make it halaal are met.
But, at the same time, what I'd also like you to take away from this post is that it is also forbidden and NOT ALLOWED to make haraam for yourself or swear a vow not to ever again do something that is halaal since we learnt from the incident of 'I’la' this is the case.
In the end, I'd ask you to be fair and don't always make things like this religion hard for yourself.
The Prophet صلى الله عليه وسلم said, narrated by Abu Huraira:
"Religion is very easy and whoever overburdens himself in his religion will not be able to continue in that way. So you should not be extremists, but try to be near to perfection and receive the good tidings that you will be rewarded; and gain strength by worshipping in the mornings, the afternoons, and during the last hours of the nights." (See Fath-ul-Bari, Page 102, Vol 1).
CONCLUSION FROM THE TRANSLATED AL-AZHAR FATWA ABOVE:
Thus, adopting the middle ground in such cases in the best position (see al-Muwafaqat of al-Shatibi, vol.4, p.258). For this reason, we are in favour of the ruling that listening to music, attending musical gatherings, studying the music of all genres and all types of instruments are allowed as long as it is not accompanied by immoral and haram acts, or used as a tool to incite people to engage in sinful behaviour, and it does not preoccupy a person away from observing the obligatory acts of worship as stated in the chapters of al-Bukhari (see Irshad al-Sari, vol. 2, p.171, the marginal notes of Sahih Muslim). In such cases, it will become haram just like sitting on the side of the road without observing the rights of the road mentioned in the hadith.
We take this position because only God and then his messenger has the responsibility to declare things halal (permissible) and haram (prohibited) (see Ilam al-Muwaqiin of Ibn al-Qayyim, vol. 1, p. 32).
God also states, Say: Who has prohibited the embellishment of God which He has brought forth for His servants and the good provisions? Say: These are for the believers in the life of this world, purely (theirs) on the resurrection day; thus do we make the communications clear for a people who know. Say: My Lord has only prohibited indecencies, those of them that are apparent as well as those that are concealed, and sin and rebellion without justice, and that you associate with God that for which He has not sent down any authority, and that you say against God what you do not know (al-Araf: verses 32-33).
Ibn Arabi states (see his Ahkam al-Quran, vol.2, p.782) that the words embellishment of God (zinat Allah) in the above verse refer to the beauties of worldly life such as beautiful clothing and its other pleasures because God says, "And he makes lawful to them the good things and makes unlawful to them impure things" (al-Araf: verse 157).
Al-Shawkani wrote (see Nayl al-Awtar, vol.8, p.105) that the term good things (tayyibat) in the verse includes all types and forms of good things. The term tayyib (a good thing) is usually used to refer to sources of pleasure. This is the meaning that immediately comes to mind when the term is used unless if there is a textual context to suggest that this is not the intended meaning. Moreover, this term also denotes generality (umum) and that means it includes all meanings of good. Even if we were to apply it only to some and not all of its included meanings, that meanings that immediately comes to mind when the term is used would be the most suitable. Al-Izz Ibn Abd al-Salam also stated that the meaning of al-tayyibat (good things) in this verse are sources of pleasure.
God the Almighty knows best.
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