موضوع للانتباه !!

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أنت لو كان قصدك أن موسيقى حرام فدي جدلها ضعيف و مفتيين حلولها و ناس حرموها

طيب معليش انا مش فاهم وعايز افهم ممكن بقى نتعبك شوية وتجيبلى الفتاوى الى فتت بان الموسيقى حلال لانى الصراحة المعلومة دى جديدة عليا خالص

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ل الموسيقى فعلاَ حرام قولاً واحداً لا شك فيه ؟
هل كان عبد الرحمن بدوي على حق عندما قال : إن الإسلام عدو للفن ؟
لماذا تبدو آلاتنا الموسيقية بسيطة كمنتجاتنا التراثية اليدوية التي لا ترى فيها الإبداع والجمال بقدر ما ترى أنها كانت محاولة للبقاء على قيد الحياة؟ من سرق منا الجمال؟ من قتل فينا الإحساس به؟
يرى الفقيه الفيلسوف أبو محمد بن حزم صاحب المذهب السني الخامس , أن استماع الموسيقى مباح مثل التَّنَزُّه في البساتين ولبس الثياب الملونة.
أما الأحاديث التي وردت في النهي عنها فيقول ابن حزم : لا يصح في هذا الباب شيء أبداً وكل ما فيه فموضوع ومنقطع.
و احتج ابن بحديث عائشة أن جاريتين كانتا تغنيان فدخل أبو بكر فنهرهما وقال : أبمزمور الشيطان في بيت رسول الله فقال الرسول :" دعهما يا أبا بكر فإنها أيام عيد". و من المعلوم أن العيد لا يحل الحرام.وقد رد بعضهم الاستدلال بهذا الحديث بأن هذا غناء بلا آلات. وهذا خطأ لقوله : أبمزمور الشيطان , إذن هي مزامير. ولو قبلنا أن المقصود هنا هو الدف لتوجب أن تحمل النصوص التي يحتج بها المحرمون على نفس المحمل.

واستدل ابن حزم بأثر صحيح الإسناد عن عبد الله بن عمر و عبد الله بن جعفر رضي الله عنهما أنهما استمعا للعود.
واحتج أيضاً بحديث أن ابن عمر سمع مزمارا فوضع إصبعه في أذنيه و نأى عن الطريق , وقال: يا نافع هل تسمع شيئاً ؟ قال: لا , فرفع إصبعيه وقال: كنت مع الرسول عليه السلام فصنع مثل هذا. قال ابن حزم: فلو كان حراماً ما أباح رسول الله لابن عمر سماعه ولا أباح ابن عمر لنافع سماعه.

غير أني هنا أختلف مع ابن حزم في تصحيح هذا الحديث والصحيح أنه موقوف على ابن عمر.
وأجاب ابن حزم عن الاحتجاج بالآية : ( ومن الناس من يشتري لهو الحديث ليضل عن سبيل الله) قال ابن حزم:هذا ليس عن رسول الله ولا ثبت عن أحد من أصحابه و إنما هو من قول بعض المفسرين ممن لا تقوم بقوله حجة, ثم لو صح لما كان فيه متعلق لأن الله تعالى يقول : ( ليضل عن سبيل الله ) و كل شيء يقتنى ليضل به عن سبيل الله فهو إثم وحرام ولو كان شراء مصحف أو تحفيظ قرآن .

وضعف ابن حزم كل أحاديث التحريم , فحديث عائشة مرفوعاً : إن الله حرّم المغنية و بيعها وثمنها و تعليمها والاستماع إليها. ضعيف في سنده سعيد بن أبي رزين وهو مجهول قاله الذهبي وابن حجر. وأما حديث عليّ : إذا عملت أمتي 15 خصلة حل بها البلاء , ذكر منها :واتخذت القينات والمعازف , ففي سنده مجاهيل و فرج بن فضالة وهو ضعيف. أما حديث معاوية :أن الرسول( ص) نهى عن تسع منهن الغناء والنوح , ففيه محمد بن مهاجر وهو ضعيف. وأما حديث أبي أمامة مرفوعاً بتحريم تعليم المغنيات وشرائهن و بيعهن بأن فيه إسماعيل بن عياش وهو ضعيف يخلط. وأما حديث أنس : من جلس إلى قينة صب في أذنه الآنك , فإسناده فيه مجاهيل و روي مرسلاً. وأما حديث النهي عن صوتين ملعونين: صوت نائحة وصوت مغنية, ففيه جابر الجعفي وهو ضعيف. وأما حديث ابن مسعود: الغناء ينبت النفاق في القلب ففيه شيخ لم يسم ولا يعرف. والصحيح أنه موقوف و ابن مسعود رضي الله عنه كان يحرم حتى الدف الذي يتفق معنا مخالفونا على إباحته ويأمر بشقه. و الحق أن ابن مسعود أقرب للاتساق إذ لا فرق بين الدف وغيره من الآلات الموسيقية. ثم ما هي الآلات التي كانت موجودة في عصر النبوة ؟ فالعود لم يعرف فيها إلا بعد عصر الفتوحات الإسلامية.

و يستمر ابن حزم في تضعيفه لهذه الأدلة فيرد الحديث الذي رواه البخاري معلقاً غير مسند : ليكونن من أمتي أقوام يستحلون الحر و الحرير والخمر والمعازف. فهذا اللفظ صريح لكنه معلق أما الروايات المسندة من غير طريق البخاري ففيها : " تغدو عليهم القيان و تروح عليهم المعازف". والذي أعتقده أن ابن حزم أخطأ في تضعيف هذا الحديث , غيرأنه ليس من قبيل السنة التشريعية , فهو وصف لحال أناس يكونون في آخر الزمان ممن يستحق الخسف به في باطن الأرض.
أصحيح ما يقال إنه لم يبح الموسيقى من العلماء إلا ابن حزم ؟
يقول الأوزاعي: ندع من قول أهل الحجاز : استماع الملاهي والجمع بين الصلاتين من غير عذر.( السير 7-131)

من هم علماء الحجاز الذين تحدث عنهم هذا الرجل الذي مات سنة 157 للهجرة؟ إنهم فقهاء مكة عطاء بن أبي رباح وعكرمة وابن جريج وفقهاء المدينة السبعة الذين كانوا هم فقهاء السنة قبل نشوء المذاهب الأربعة.بل قال القفاّل أن مذهب الإمام مالك نفسه إباحة الغناء بالمعازف كما في كتاب "إبطال دعوى الإجماع على تحريم السماع" للشوكاني.وقال ابن طاهر في إباحة العود : هو إجماع أهل المدينة.
وقال الإمام الشافعي في الأم ( 6 – 209 ): ليس بمحرم بيّن التحريم.
وقال أبو حنيفة : من سرق مزماراً أو عوداً قطعت يده ومن كسرهما ضمنهما.
ونقل الماوردي في الحاوي ( 2 – 545) أن أبا حنيفة ومالك و الشافعي لم يحرموه.
وأباحه الأئمة الغزالي وابن دقيق العيد و سلطان العلماء العز بن عبد السلام والشوكاني.
أما ما جاء عن بعض الأوائل أن الغناء لا يفعله إلا السفهاء فليس المقصود به الكاسيت والسي دي فإنهما لم يكونا موجودين ذلك الوقت. وإنما المقصود هو مجالس الطرب وما كان يخالطها من فسق . قال البغوي في شرح السنة
( 4 –322): الغناء بذكر الفواحش والابتهار بالحرام و المجاهرة بالمنكر من القول فهو المحظور من الغناء.
هذا هو موقف الفقهاء والأئمة المعتبرين. فهل سنزايد عليهم في التدين والتقيد بالشرع ؟ و هل سيظل موقفنا من الموسيقى الجميلة موقف الرفض والتنقص والاحتقار؟

[quote]فقد قال د.نصر فريد مفتي مصر مانصه:إن تعلم الموسيقى من المباحات مالم تكن محركة للغرائز وباعثة على الهوى والغواية والغزل المحرم والمجون أو مقترنة بالخمر والرقص والفسوق والفجور أو إتخذت وسيلة للمحرمات أو أو قعت في المحرمات والمنكرات أو الهت عن العبادات واداء الواجبات.وقال أيضا:ان الموسيقى إن كانت تبعث الامل في النفس وتشيع في جوانبها الدعوة إلى العمل وتدعوا إلى الجهاد وتثير الحماس لملاقاة الأعداء او على مزيد من الجهد والاجتهاد وكثرة الانتاج بعيدا عن المحرمات فانها تكون على اصل الاباحة الشرعية في الاسلام !,,,وتابع: أن الاصل في الاشياء الاباحة مالم يرد نص بالتحريم وان استماع الموسيقى مالم يردالشرع بتحريمه فكان اصله الاباحة ,,,,,واستدل الشيخ نصر من قوله تعالى {و إذا رأوا تجارة أو لهو انفضوا إليها وتركوك قائما قل ما عند الله خير من اللهو والتجارة والله خير الرازقين} وسبب نزول الآية كما يقول الشيخ نصر ما اخرجه الطبري عن جابر أنهم كانوا اذا نكحوا تضرب لهم الجواري بالمزامير فيشتد الناس إليها ويدعون الرسول عليه الصلاة والسلام قائما فهذا عتاب من الله تعالى للذين تركوا الرسول قائما وخرجوا ووجه الإستدلال أن الله تعالى عطف اللهو على التجارة والمعطوف ياخذ حكم المعطوف عليه والتجارة وهي المعطوف عليه حلال با الإجماع فيكون حكم اللهو وهو المعطوف حلال أيضا وثبت أن هذا الحكم مما أقره الشرع على ماكان عليه ولم تنزل آية قرانية ولم يرد في تحريمه حديث نبوي فعلتنا بذلك بقاء ه على الأصل والإباحة ,,إنتهى كلامه,,,

وايضا ذكر الشيخ الدكتور يوسف القرضاوي في كتابه( فقه الغناء والموسيقى في ضوء الكتاب والسنة) الذي بدأه ببيان موقف الاسلام من الفن والجمال مناقشا أدلة المحرمين والمحللين ,,,, وذكر القرضاوي أيضا ان من السلف اناس اشتهروا بالورع فمثلا سعيد بن المسيب الذي يضرب به المثل في الورع وهو أفضل التابعين وأحد الفقهاء السبعة قد سمع الغناء واستلذ بسماعه !!!!ويضيف القرضلوي ان من اجاز الغناء من التابعين ابن جريج وهو من العلماء الحفاظ والفقهاء العباد المجمع على جلالته وعدالته وكان يستمع الى الغناء ويعرف الالحان وايضا ابن سيريه وعبدالله بن الحسن وغيره الكثير .ويختم القرضاوي كتابه بان لاحرام في الاسلام الا الخبيث الضار سواء كان خبثه او ضرره ماديا ام معنويا فرديا او اجتماعيا حالا او مستقبلا ولاشيء في الغناء الا انه من طيبات الدنيا التي تستلذها الانفس وتستيغها العقول وتستحسنها وتشتهيها الاسماع فهي لذة الاذان والطيبات يشتمل كل ماتستلذه الانفس من مطعوم او مشروب وملبوس ومشموم ومرئي ومسموع,,, أنتهى كلامه ,,,

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ISSUE OF SINGING AND MUSIC IN ISLAM

Music is something unique to every culture and group of people. It defines their experiences and can provide a powerful means of bring people to Islam as seen through the works of Yusuf Islam, Dawood Warnsby Ali, MYNA tapes, Sons of the Crescent and others (all have used musical instruments and sounds in one way or the other). Allah says: "Say: who has prohibited Allah's beautiful things which He created for His servants and good provisions?" Music can be a powerful tool if used correctly. There is no doubt that music and songs about haram activities is not allowed in Islam. But before we make a judgment on singing and instruments for Islamic purposes one must look at the arguments for and against the use of Instruments.

Argument #1:

The only scholar that ever said music was permissible is Sheikh Yusuf Qardawi:

Response

There were many scholars in the past that said that music was permissible:

Shawkawni, Ibn Hazm, Ghazalli, Abú Bakr al-'Arabi, Qaradawi, and others.

Argument #2:

Volume 7, Book 69, Number 494v:

Narrated Abu 'Amir or Abu Malik Al-Ash'ari that he heard the Prophet saying, "From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk, the drinking of alcoholic drinks and the use of musical instruments, as lawful. And there will be some people who will stay near the side of a mountain and in the evening their shepherd will come to them with their sheep and ask them for something, but they will say to him, 'Return to us tomorrow.' Allah will destroy them during the night and will let the mountain fall on them, and He will transform the rest of them into monkeys and pigs and they will remain so till the Day of Resurrection."

Response

There is a general rule in Shariah that states that everything is lawful unless proven unlawful. There is not substantial proof in this hadîths because of the following reasons:

Sheikh Muhammad Al-Hanuti stated: "The Hadith referred to in saying that it is haram as narrated by al Bukhari is not fulfilling the requirements of the Sahih in al Bukhari's collection. 1) Al Bukhari in Hadith al Ma'azif himself narrated the Hadith to be of a broken chain of narrators in which there is a gap between al Bukhari and the second narrator, so he drops the first narrator in his chain. That is called Mu'allaq. Some scholars tried to connect the chain through other means like whan ibn Hajar did in his dissertation (connecting what is disconnected) in which he connected the Isnad of this Hadith. But still, one of the main narrators whose name is Hisham ibn Ammar as profiled in Tahthib at-Tahthib by ibn Hajar is not reliable enough for some scholars to be a source of a narration that depends on somebody like him. 2) Even when we said the Hadith is Sahih, there are questions that would emerge when we study the version of the Hadith when it says, "People will make adultery, pure silk, liquor and Ma'azif into Halal." We know that adultery is Haram by another proof and it is a unanimous Hukum. Pure silk is not of consensus Hukum. If a Muslim says Zina is Halal deliberately, then they are considered a kafir. However, if a Muslim says pure silk is not Haram, he is not a kafir. We know that liquor is Haram as it is in the Qur'an, but where do we find an authentic hadith or Qur'an to tell us that Ma'azif are Haram other than this source. The last point is to get the clear meaning of Ma'azif in arabic dictionaries because there are more than one meaning for Ma'azif. It is acceptable for a Muslim to hear somebody says Makruh but not Haram because Haram is in need of clear-cut meaning and certain narration."

Argument #3: Some Muslims state the following about this hadith:

"The Prophet compared musical instruments to things that are definitely known to be haraam, namely zina and alcohol. If instruments were not haraam, he would not have made this comparison. The evidence of this hadeeth that singing is haram is definitive. Even if no other hadeeth or aayah spoke about musical instruments, this hadeeth would be sufficient to prove that they are haraam, especially the kind of singing and music that is known among people nowadays, the essence of which is obscenity and foul talk, based on all kinds of musical instruments such as guitars, drums, flutes, ouds, zithers, organs, pianos, violins and other things that make it more enticing, such as the voices of these effeminate singers and whores." (Article found on the internet).

Response to this argument:

However, these same people state that singing and the use of daff during weddings is ok because of the following hadîth in Bukhari

Volume 7, Book 69, Number 494v:

The Two Festivals (Eids) - Narrated Aisha: Abu Bakr came to my house while two small Ansari girls were singing beside me the stories of the Ansar concerning the Day of Buath. And they were not singers. Abu Bakr said protestingly, "Musical instruments of Satan in the house of Allah's Apostle !" It happened on the 'Id day and Allah's Apostle said, "O Abu Bakr! There is an 'Id for every nation and this is our 'Id."

There is no forbidden action that is permitted merely for pleasure and enjoyment only at certain times. The hadîth that is quoted above mentions things that are definitely known to be haraam, namely zina and alcohol. Even silk which the Prophet wore himself for a short period before violently taking it off (see hadîths Volume 1, Book 8, Number 372) the prophet did not allow it on the Eids:

Bukhari Volume 4, Book 52, Number 289: Fighting for the Cause of Allah (Jihaad) - Narrated Ibn 'Umar - 'Umar saw a silken cloak being sold in the market and he brought it toAllah's Apostle and said, "O Allah's Apostle! Buy this cloak and adorn yourself with it on the 'Id festivals and on meeting the delegations." Allah's Apostle replied, "This is the dress for the one who will have no share in the Hereafter (or, this is worn by one who will have no share in the Hereafter)."

From this argument we should understand the hadîth meaning that being involved in wearing silk, fornication, wine drinking and musical instruments is haram. We can see that there are many Muslims today who are involved in all four of these aspects at once.

Imam Ghazali said in Ihya Ulum Al-Din--The Revival Of The Religious Sciences: "The musical instruments and songs which are typically associated with drunkards are prohibited as they remind of prohibited things and promote the prohibited, such as the consumption of wine and other intoxicants. These prohibited instruments include the Majamir, the Autar and the Kubah, but not the Daf, the flute and other musical instruments."

Argument #4:

All of the schools of thought including Maliki, Shafii, Hanbali and Hanafi say that music is Haram

Response:

Sheikh Muhammad Al-Hanuti stated:

"The majority of schools say music is haram, but there are some other reliable schools that say it is halal."

We must look at the evidence provided by all scholars and then take into consideration what the music is being used for. In this age, the music industry is powerful and it leads astray many youth who are addicted to this music. As Muslims we must provide Islamic alternatives for them in order to guide them back to Islam.

Argument #5:

All other Ahadeeh recorded refer to musical instruments negatively.

Response:

In Bukhari, another hadith relates a connection between musical instruments and the family of David (saw). This is evidence that, indeed, the Psalms were musical in nature:

Bukhari Volume 6, Book 61, Number 568:
"Narrated Abu Musa that the Prophet said to him' "O Abu Musa! You have been given one of the musical wind-instruments of the family of David.'"

The following hadith relates of how the adhan (call to prayer) came to be, and how the Prophet's companions suggested the use of musical instruments such as the horn or bell like the People of the Book. Now although the Prophet ultimately approved the use of the human voice, there is no mention that the Prophet chastised his companions for suggesting musical instruments for the adhan. And if the Prophet was so very much against musical instruments, then why would his companions dare to suggest the use of such sinful things in the call to prayer?

From Muslim Book 004, Number 0735:
Ibn Umar reported: When the Muslims came to Medina, they gathered and sought to know the time of prayer but no one summoned them. One day they discussed the matter, and some of them said: Use something like the bell of the Christians and some of them said: Use horn like that of the Jews. Umar said: Why may not a be appointed who should call (people) to prayer? The Messenger of Allah (may peace be upon him) said: O Bilal, get up and summon (the people) to prayer.

Conclusion:

As Muslims we must understand the environment that our youth live in. Our duty is to bring Islam to them and instil the love of Allah in their hearts. We must combat the negative forces in the society with positive alternatives rather than harsh rules that are not agreed upon by all scholars. Music and singing has been used successfully for over a decade in this country as a means to bring the youth to have stronger faith in their religion. We should encourage this development to the best of our abilities.

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In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

First of all, we would like to thank you for the great confidence you have in us. We hope our efforts meet your expectations.

Given that your objection revolves mainly around music and why it is permissible, here is the clarification for that in the light of fatwa issued by Sheikh Yusuf Al-Qaradawi :

The whole issue of singing is controversial, whether it is with musical accompaniment or not. Some issues succeeded to gain the Muslim scholars' agreement, while others failed. All scholars have unanimous view on the prohibition of all forms of singing and music that incites debauchery, indecency, or sin. As for musical instruments, given the weakness of the evidence indicating that they are forbidden, the rule to be applied here is the one states that all things are originally deemed permissible as long as there is no Shari`ah text that prohibits them.

Singing is no more than melodious words; if these are good, singing is considered good; but if they are bad, such singing is deemed bad. Talk that contains forbidden content is prohibited. What if that talk is accompanied with rhythm and melody?

Scholars agree on the permissibility of singing without instrumental accompaniment and where the content is not prohibited. This sort of singing is allowed only in certain occasions such as: weddings, feasts, welcoming a traveler, and the like. This is based on the hadith of the Prophet (peace and blessing be upon him) that states: “He (peace and blessings be upon him) asked, ‘Have you given the girl (i.e., the bride) anything as a present?' They (the attendants) replied, ‘Yes.' He asked, 'Did you send a singer along with her?' 'No', said `A'ishah. The Prophet (peace and blessings be upon him) then said, 'The Ansar are a people who love poetry. You should have sent along someone who would sing: Here we come, to you we come, greet us as we greet you.'" In this case, we can say that a woman can sing only in front of women and her non-marriageable male kin.

In the subject of musical instruments, scholars disagree on the matter. Some of them permit all sorts of singing, be it accompanied with musical instruments or not, and even consider it recommended. A second group of scholars permit singing only when is not accompanied with a musical instrument. A third group declare it to be prohibited whether it be accompanied with a musical instrument or not; they even consider it as a major sin. In supporting their view, they cite the hadith narrated by Imam Al-Bukhari on the authority of Abu Malik or Abu `Amir Al-Ash`ari (doubt from the sub-narrator) that the Prophet (peace and blessings be upon him) said, 'From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk (clothes), the drinking of alcoholic drinks and the use of musical instruments, as lawful.' Although this hadith is in Sahih Al-Bukhari, its chain of transmission is not connected to Prophet Muhammad (peace and blessings be upon him) and this invalidates its authenticity. Ibn Hazm rejects it for that very reason. Moreover, the sub-narrator, Hisham Ibn `Ammar is declared ‘weak' by many scholars of the Science of Hadith Methodology.

Besides, this hadith does not clearly prohibit the use of musical instruments, for the phrase 'consider as lawful,' according to Ibn Al-`Arabi, has two distinct meanings:

First : Such people think all these (the things mentioned) are lawful.

Second : They exceed the proper limits that should be observed in using these instruments. If the first meaning is intended, such people would be thus disbelievers.

In fact, the hadith in hand dispraises the manners of a group of people who indulge themselves in luxuries, drinking alcohol and listening to music. Therefore, Ibn Majah narrates this hadith from Abu Malik Al-Ash`ari in the following wording: "From among my followers there will be some people who will drink wine, giving it other names while they listen to musical instruments and the singing of female singers; Allah the Almighty will make the earth swallow them and will turn them into monkeys and pigs.” (Reported by Ibn Hibban in his Sahih )

Conclusion on Permissibility of Musical Instruments

In the light of the above, it is clear that the religious texts that stand as a basis for those who maintain that singing is haram are either ambiguous or inauthentic. None of the hadiths attributed to Prophet Muhammad (peace and blessings be upon him) is valid as evidence on the judgment of prohibition. Moreover, all these hadiths are declared ‘weak' by the followers of Ibn Hazm, Malik, Ibn Hanbal, and Ash-Shafi`i.

In his book, Al-Ahkam , Al-Qadi Abu Bakr Ibn Al-`Arabi says, “None of the hadiths maintaining that singing is prohibited are considered authentic (by the scholars of the Science of Hadith Methodology).” The same view is maintained by Al-Ghazali and Ibn An-Nahwi in Al-`Umdah . Ibn Tahir says, “Not even a single letter from all these Hadiths was proved to be authentic.”

Ibn Hazm says, “All the hadiths narrated in this respect were invented and falsified.”

Proofs of Those Who Maintain that Singing is Halal :

First : The Textual Proofs:

They base their argument on some authentic hadiths of Prophet Muhammad (peace and blessings be upon him). One of these hadiths is the following:

`A'ishah (may Allah be pleased with her) narrated: “Allah's Messenger (peace and blessings be upon him, came to my house while two girls were singing beside me the songs of Bu`ath (a story about the pre-Islamic war between the two tribes of the Ansar, the Khazraj and the Awus). The Prophet (peace and blessings be upon him) laid down and turned his face to the other side. Then Abu Bakr came and spoke to me harshly saying, ‘Musical instruments of Satan near the Prophet (peace and blessings be upon him)?' Thereupon, Allah's Messenger (peace and blessings be upon him) turned his face towards him and said, ‘Leave them.' When Abu Bakr became inattentive, I signaled to those girls to go out and they left.” (Reported by Al-Bukhari)

This indicates that these two girls were not so young as claimed by some scholars. If they were, Abu Bakr would not have been angry with them in such manner. In addition, in this hadith, the Prophet (peace and blessings be upon him) wanted to teach the Jews that Islam has room for merriment and that he himself was sent with a moderate and flexible legislation. There is also another important lesson to learn here. It draws our attention to the fact that one needs to introduce Islam to others in a good fashion, along with displaying its moderateness and magnanimity.

Moreover, we can also cite as corroborating this Allah's words that read, “But when they spy some merchandise or pastime they break away to it and leave thee standing. Say: That which Allah hath is better than pastime and than merchandise, and Allah is the best of providers.” (Al-Jumu`ah: 11)

In this verse, Allah Almighty joins pastime with merchandise. He does not dispraise any of them, He just only rebuked the Companions who left Prophet Muhammad (peace and blessings be upon him) alone giving the khutbah (Friday Sermon), when they all rushed to attend to the caravan and beating of the drums celebrating its arrival.

Second : In Respect of Islam's Spirit and Basics:

It is a fact that Allah had prohibited for the Children of Israel some of the good things of this worldly life as a punishment for their misdeeds.

He says, “Because of the wrongdoing of the Jews, We forbade them good things which were (before) made lawful unto them, and because of their much hindering from Allah's way. And of their taking usury when they were forbidden it, and of their devouring people's wealth by false pretences. We have prepared for those of them who disbelieve a painful doom.” (An-Nisa': 160-161)

Before sending Prophet Muhammad, He Almighty referred to him in the earlier scriptures as, “Those who follow the Messenger, the Prophet who can neither read nor write, whom they will find described in the Torah and the Gospel (which are) with them. He will enjoin on them that which is right and forbid them that which is wrong. He will make lawful for them all good things and prohibit for them only the foul.” (Al-A`raf: 157)

Thus, Islam left nothing good or sound but declared it to be halal (lawful). This is a sign of mercy to this Ummah (nation or community), moving along the line of its comprehensive and eternal message. Allah Almighty says, “They ask you (O Muhammad) what is made lawful for them. Say: (all) good things are made lawful for you.” (Al-Ma'idah: 4)

If we are to delve deeply into this matter, we will find that love for singing and melodic voices are almost a human instinct. We can observe an infant lying in his cradle soothed and sleeping by the sound of a lullaby. Mothers and nannies are always in the habit of singing for babies and children. Moreover, birds and animals respond to nice voices and rhythmic melodies.

Thereupon, if singing is thus a human instinct, it is not for Islam to defy humankind's instincts. Islam came to refine and promote the human instinct. Ibn Taymyiah says, “Prophets were sent to polish and discipline man's instinct and not to change or modify it.” This is pursuant to the hadith that reads, “When Allah's Messenger came to Madinah, he found them (i.e., the people of Madinah) celebrating two days. He said, ‘What are these days?' They replied, ‘We used to rejoice in these days during the pre-Islamic era.' He (peace and blessings be upon him) said, ‘Verily, Allah Almighty has given you two alternative days which are much better: these are Al-Adha and Al-Fitr days (`Eids).' ” (Reported by Ahmad, Abu Dawud and An-Nasa'i)

[SuperMedo]

Moreover, if singing is to be considered rejoicing and play, these are not haram ; this is in pursuant to the famous idea that man needs some time to relax a bit and rejoice. The Prophet (peace and blessings be upon him) said to Hanzalah who thought himself to be a hypocrite for his attendance to his wife and children and the change that affected him when he was apart from Allah's Prophet (peace and blessings be upon him), “O Hanzalah! Part of your time should be devoted (to the worldly affairs) and part of time (should be devoted to prayer and meditation).” (Reported by Muslim)

`Ali Ibn Abu Talib says, “Amuse yourselves for some time, for if hearts are exposed to too much strain, they turn blind.”

Abu Ad-Darda' said, “I refresh myself with some amusement in order to make myself stronger on the path of right.”

Imam Al-Ghazali answered someone who asked him: “Isn't singing some kind of play and rejoice?” He said, “Yes. But, all that exists in this present life is mere play and rejoice. All that takes place between a husband and his wife is play, except sexual intercourse that is the direct cause of reproducing children. This has been reported from Allah's Messenger and his honorable Companions.”

In fact, leisure time is refreshing to the heart and alleviates its tensions at the same time. Excessive strain and efforts render the heart bored and blind. Amusing the self refreshes and renews its strength and vigor. One who continuously works hard at something should take a break for a while in order to restore and regain his energy and firm will lest he totally collapses in future. When one takes a break, he thus restores his strength and vigor. Only Prophets can stand absolute seriousness. Having leisure time is a form of treatment for diseases of the self, weariness and boredom. But, leisure should not be excessive. This will go against the whole issue of rejoicing hearts to make them able to go on.

One who is familiar with and experienced in the nature of the human heart and self knows for certain that recreation and relaxation are necessary treatments for one's well-being.

These proofs on the permissibility of singing are extracted from the texts and rules of Islam, and these are sufficient to clarify the issue.

In addition to this, the people of Madinah, who were very pious and God-fearing, the Zahiriyyah, who were very literal regarding the textual proofs, and the Sufis, who were very strict and rigid, were all quoted to have declared the permissibility of singing.

Imam Ash-Shawkani says in his book “ Nayl Al-Awtar ”, “The people of Madinah and those who agreed with them from among the Zahiriyyah and the Sufis maintain that singing is permissible, even when it is accompanied by a musical instrument such as the lute or the flute. Abu Mansur Al-Bughdadi Ash-Shafi`i narrate that `Abdullah Ibn Ja`far saw nothing wrong in singing, and he, himself, used to compose the music for his own slaves who used to sing these melodies in his presence. This took place during the time of Commander of the Faithful, `Ali Ibn Abi Talib. Abu Ja`far Al-Bughdadi narrates the same after Al-Qadi Shurayh, Sa`id Ibn Al-Musaiyb, `Ata' Ibn Abu Rabah, Az-Zuhri and Ash-Shi`bi.”

Ar-Ruwaiyani narrates on the authority of Al-Qaffal that Malik Ibn Anas maintained that singing with musical instruments is permissible. Also, Abu Mansur Al-Furani quotes Malik as maintaining that playing the flute is permissible.

Abu Al-Fadl Ibn Tahir narrates, “The people of Madinah never disputed over the permissibility of playing the lute.”

Ibn An-Nahwi narrates in his “ Al-`Umdah ”: “Ibn Tahir said, ‘The people of Madinah showed consensus over this (issue). Also, all the Zahiriyyah maintained the same.'”

Al-Mawardi attributes the permissibility of playing the lute to some of the Shafi`i followers and students. This has been narrated also by Abu Al-Fadl Ibn Tahir after Abu Ishaq Ash-Shirazi; and it is narrated by Al-Isnawi after Ar-Ruwaiyani and Al-Mawardi. Again, this is narrated by Al-Adfuwi after Sheikh `Izz Ad-Deen Ibn `Abd As-Salam. It is also narrated after Abu Bakr Ibn Al-`Arabi.

All these scholars consider singing that is accompanied by musical instruments permissible, but as for singing that is not accompanied by musical instruments, Al-Adfuwi says, “In some of his jurisprudence-related books, Al-Ghazali narrates the consensus of the scholars on its permissibility." Also, Ibn Tahir narrates the consensus of the Prophet's Companions and those who succeeded them on this very topic. Ibn An-Nahwi states in Al-`Umdah that singing and listening was deemed permissible by a group of the Companions and the Followers.

Conditions and Terms:

There are some conditions and terms that should be observed regarding listening to singing, as follows:

1. Not all sorts of singing are permissible. Rather, the permissible song should comply with the Islamic teachings and ethics. Therefore, the songs praising the tyrants and corrupt rulers disagree with Islamic teachings. In fact, Islam stands against transgressors and their allies, and those who show indifference to their transgression. So, the same goes for those songs that imply giving praises to such attitude!

2. Also, the way the song is performed weighs so much. The theme of the song may be good, but the performance of the singer – through intending excitement and arousing others' lusts and desires along with trying to seduce them – may move it to the area of prohibition, suspicion or even detest. The Glorious Qur'an addresses the wives of Prophet Muhammad (peace and blessings be upon him) saying, “O you wives of the Prophet! You are not like any other women. If you keep your duty (to Allah), then be not soft of speech, lest he in whose heart is a disease aspire (to you), but utter customary speech." (Al-Ahzab: 32) So, one has to show caution to music when there is softness of speech accompanied with rhyme, melody, and special effects!

3. Singing should not be accompanied with something that is prohibited such as alcohol, nakedness, mixing of men with women that is common in pubs and nightclubs, etc.

4. Islam has declared excessiveness as prohibited in everything. The same goes for excessiveness in leisure and recreation even though these things are permissible ! This indicates that the emptiness of the mind and heart has to be observed and tackled during man's short-term life. One should know that Allah Almighty will ask every one about his life and his youth in particular.

There are some things in which one is to be his own judge and Mufti. If there is some kind of singing that arouses his own lust or desire, and takes him away from the real life, he should avoid it then and block that very gate from which the winds of trial and seduction may come and erase his religion, morals and heart. If he does this, he will live in peace and tranquility.

Warning against playing with the word “ haram ”

To conclude, we address the respectful scholars who tackle the word “ haram ” easily and set it free in their writings and fatwas that they should observe that Allah is watching over them in all that they say or do. They should also know that this word “ haram ” is very dangerous. It means that Allah's Punishment is due on a certain act or saying, and should not be based upon guessing, whims, weak Hadiths, not even through an old book. It has to be supported by a clear, well-established text or valid consensus. If these last two are not found, then we revert the given act or saying to the original rule: "permissibility governing things". We do have a good example to follow from one of our earlier pious scholars. Imam Malik (may Allah be pleased with him) who said: “It was not the habit of those who preceded us, the early pious Muslims, who set good example for the following generations, to say, 'This is halal , and this is haram . But, they would say, ‘I hate such-and-such, and maintain such-and-such, but as for halal and haram , this is what may be called inventing lies concerning Allah. Did not you hear Allah's Statement that reads, 'Say: Have you considered what provision Allah has sent down for you, how you have made of it lawful and unlawful? Say: Has Allah permitted you, or do you invent a lie concerning Allah?” (Yunus: 59) For, the halal is what Allah and His Messenger made lawful, and the haram is what Allah and His Messenger made unlawful.








[/QUOTE]

[eslamafify]

http://www.islamway.com/?iw_s=Fatawa...&fatwa_id=3358




http://www.islamway.com/?iw_s=Fatawa...&fatwa_id=2262

[eslamafify]

http://www.youtube.com/watch?v=sccxxk3LmKc&eurl

http://www.youtube.com/watch?v=awVr6...eature=related


http://www.youtube.com/watch?v=jR9qp...eature=related


اتريد المزيد؟

[SuperMedo]

^
أنا أحترم رأيك و أقدره و لكن هل قرأت فتاوي التي وضعتها ستجد عليها أجابة على ما وجد في وصلات التي وضعها

كما قلت أو كما قال كل شيوخ ما في مسئلة ألا و عليها جدال
فأختر فتوى التي يميل عقلك لها و تقتنع بها و الله أعلم ((حيث شيوخ الذين أفتوى سيحاسبون عليها سواء من حرمها أو حلالها ))

أما أنا لا أسمع أغاني و لكن أسمع موسيقى New Age
و حيث تعتبر أداة علاجية أيضا و مفيدة
http://www.brainev.com/
و فكرت هل الله سيمنع ما هو مفيد لنا و بعد قراءة فتاوي من حرموها و حلالوها وزنتها بنفسي
و أخترت فتوى التي تقول حلال و تأكدت أكثر من زميل خريج فتوى في أزهر و قال لي ما درسه بخصوص موسيقى وقال أن جدالها ضعيف و خذ بفتوى شيوخ فلم تحاسب عليها على حسب ما درسوه
خذ بالك من الذين حلولها :- ابن حزم و قرضاوي و غزالي و محمد ابن على من أكبر علماء دين أسلامي
والله يغفر لنا ذنوبنا أن أخطئنا

[SuperMedo]

^

أخذت هي بفتوى شيخ في مسأله فعليها أن تلتزم بجميع فتواه في المسائل الاخرى

http://www.youtube.com/watch?v=qFdnV...D4DE22&index=5
شيخ محمد حسان و أيضا حرم رسم و جرافيكس

[eslamafify]

http://www.islamonline.net/servlet/S...=1122528606828

هذا دليل للموسيقى فقط

ولكن هناك نقطة اخرى اخى هل يصح ان اجعل مصدر رزقى من شيئ كما تقول انت مختلف عليه ان افترضنا ان هذا صحيح

وكيف الوث الحلال بالحرام؟؟؟؟؟؟؟

عموما هدانى الله واياك لما يحبه ويرضاك

و لكن هل قرأت فتاوي التي وضعتها

انظر الى وقت ردى 12:53
ووقت ردك 12:58

هذه الفيديوهات تقريبا 25 دقيقة هل سمعتها انت ؟؟؟؟؟؟؟؟؟؟؟؟؟

[SuperMedo]

هذا دليل للموسيقى فقط

ولكن هناك نقطة اخرى اخى هل يصح ان اجعل مصدر رزقى من شيئ كما تقول انت مختلف عليه ان افترضنا ان هذا صحيح

هذا صحيح فعلا يمكنك سؤال أي شيخ بخصوص أخذ صف شيخ معين و أخذ بجميع فتواه هذا شئ تقريبا معروف
أما بخصوص رزق فأعتقد نعم لو أخذت صف شيخ معين قال حلال لأنك لن تحاسب عليها و لكن شيخ كما قلت

انظر الى وقت ردى 12:53
ووقت ردك 12:58

لأني لما كتبت ردي وجدت وضعت فيديوهات
هل فهمت قصدي
و لكن قد قرأت وصلات IslamWay
وجدت ما قاله شيوخ مردود عليه في فتاوي التي وضعتها لهذا سئلتك فيها
أما فيديو فلا فأنا سأدخل أنام حاليا لأن بكرة عندي أمتحان مهم في Academic Writing
فتصبح على خير و عليك سلام و رحمة الله

[eslamafify]

أخذت هي بفتوى شيخ في مسأله فعليها أن تلتزم بجميع فتواه في المسائل الاخرى

هذا يطبق على المذاهب الاربعة وليس على المشايخ على حد علمى والله اعلم

بكرة عندي أمتحان مهم في academic writing

بالتوفيق والنجاح ان شاء الله

عموما هدانى الله واياك لما يحبه ويرضاك

وعليكم السلام

[ســـــها]

طيب معليش انا مش فاهم وعايز افهم ممكن بقى نتعبك شوية وتجيبلى الفتاوى الى فتت بان الموسيقى حلال لانى الصراحة المعلومة دى جديدة عليا خالص

يا اخى الكريم مع احترامى الشديد ومع اعجابى بحرصك على دينك ما شاء الله ربنا يزيدك ورع ^_^

لكن مش هنسيب قضايا مهمة فى الدين ونتكلم فى الموسيقى حرام ولا حلال والنقاب فرض ولا سنة و .....و .........ومسائل قتلت بحثا عشرات المرات ... حرام علينا نفضل نعيد ونزيد فيها

يا اخى المسائل اللى فيها كلام واختلاف كل حد ياخد برأى العلماء اللى يريحه .. اامال هو اختلاف الائمة والعلماء على المسائل التى ليست من أصول الدين فايدته ايه لو كل حد هيتعصب لرأى قرأه او سمعه

يا سيدى ماشى انت مقتنع بالرأى اللى بيقول ان الموسيقى حرام

خلاص اعملنا انت افلام على مستوى عالى من غير موسيقى واجذب بيها شباب امتك وفك اسرهم من قيود الغرب اللى عمالين يجذبوا شبابنا بأعمالهم

ايه رأيك ..؟؟.. ولا دا هدف ميستحقش المحاولة ؟؟؟

يا ريتك اخى الكريم تراجع نفسك فى مسألة التصميم دى ... حرام ربنا ينعم عليك بعلم تهمله وتضيعه من غير فايدة وانت ممكن تفيد بيه وتستفيد كمان

وانصحك بحاجة تانية برا موضوع التصميم

انصحك متمسمعش لفئة واحدة فقط من العلماء

يعنى زى ما بتسمع لمحمد حسان اسمع لعمرو خالد .. اسمع لليشخ وجدى غنيم .. اسمع لمعز مسعود .. اسمع لمطصفى حسنى ...اسمع لمحمد حسين يعقوب ... اسمع لعمر عبد الكافى .. اسمع ليوسف القرضاوى

بلاش تلزم نفسك بناس معينة ليها اتجاه معين لأن دا بيضيق من مدارك الشخص .. المفروض لو عايز تلم بالأمور تاخدها من كل جوانبها

لأن العالم دا بيتكلم من وجهة نظره .. والعالم دا بيتكلم من وجه نظره .. والعالم الفلانى بيتكلم من خلال تحليله للنص

وهكذا .. فلما تسمع للكل مداركك هتوسع وهتكون شمولية أكتر من حصرها فى اتجاه واحد

ارجو يكون قصدى وصل وارجو لك التوفيق ... وارجو لك ولنا جميعا الهداية لما فيه الخير لنا فى ديننا ومعاشنا وعاقبة امورنا ^^

[eslamafify]

يا اخت سها ربنا يكرمك انتى بتجيبى الكلام ده منين انتى افترضتى حاجات غريبة اوى محصلتش

لكن مش هنسيب قضايا مهمة فى الدين ونتكلم فى الموسيقى حرام ولا حلال والنقاب فرض ولا سنة

هو كان فيه حاجة تانية واحنا سيبناها ولا قضية الموسيقى والنقاب دى حاجات قليلة!!!!!!!!!!!!!!!!!

انا هقولهالك بصراحة انا شخصيا لما اسمع موسيقى معرفش احس بمتعة القران نهائيا ولما ابطلها واسمع قران يصيبنى حالة قرف من كل انواع الموسيقى والحمد لله ربنا يديمها عليا نعمة (لا يجتمعان يا اختى)

المسائل التى ليست من أصول الدين

لاحول ولا قوة الا بالله هما شالوا الكلام ده من اصول الدين وانا معرفش!! يعنى هى الاصول اصبحت البعد عن الكبائر

يا سيدى ماشى انت مقتنع بالرأى اللى بيقول ان الموسيقى حرام

ادعيلى اوصل للمستوى ده من العلم وانا بتوفيق الله قبل اى شيئ اعمل الكلام ده

خلاص اعملنا انت افلام على مستوى عالى من غير موسيقى واجذب بيها شباب امتك وفك اسرهم من قيود الغرب اللى عمالين يجذبوا شبابنا بأعمالهم

طب ما انتى معايا اهوا فى ان النهج ده نهج الغرب ومش من اصول ديننا!!!!!!!!

انصحك متمسمعش لفئة واحدة فقط من العلماء

انا وضعت راى اتنين من الى انت قلتى عليهم من المشايخ اما عمرو خالد ده فبلاش تخلينى اتكلم عنه عشان الذنوب

بلاش تلزم نفسك بناس معينة ليها اتجاه معين لأن دا بيضيق من مدارك الشخص .. المفروض لو عايز تلم بالأمور تاخدها من كل جوانبها

وعرفتى منين انى بعمل كده ومسمعتش لباقى الناس

لأن العالم دا بيتكلم من وجهة نظره .. والعالم دا بيتكلم من وجه نظره

لا حول ولا قوة الا بالله انتى بتجيبى الاتهامات دى منين ربنا يهديكى ويسامحك ده لو كده كان الواد الى بيقف تحت الكوبرى يبيع بنجو كان نزل كتاب فى الفقه من بكره

ارجو يكون قصدى وصل وارجو لك التوفيق

لو الى فهمته ده قصدك يبقى مكنتش اتمنى ابدا انه يوصل

وارجو لك ولنا جميعا الهداية لما فيه الخير لنا فى ديننا ومعاشنا وعاقبة امورنا ^^

والله دى اجمل حاجة فى الموضوع ربنا يهدينا ويهديكى وشكرا على الدعاء

[nVIDIA]

بلاش تلزم نفسك بناس معينة ليها اتجاه معين لأن دا بيضيق من مدارك الشخص .. المفروض لو عايز تلم بالأمور تاخدها من كل جوانبها

خليها سلطة يعني...!

[dr.adobe]

الموسيقى حرام سواء كانت ( تصويرية أو فيديوية أو رسمية أو جرافيكية أو شاشاتية أو مدري وشوية ) هل سمعت فتواي إبن باو و إبن عثيمين

هل تريد أ، يصب الأنك في أذنك...