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Subject: why r u doing??!!!!!!!!!!!
Replies: 32 Views: 684
arab_grl 12.10.10 - 08:37pm
I wana direct this topic to anyone that knows music thats un-Islamic & that also contains musical instruments in it...
So, so, so many muslims are listening when you know its HARAM! My question is why?! Do you not care you will be punished for it??
Do you think that cheap music is worth risking Jannah?
Do you not care on judegment day your ears will be burnt off and melted with hot liquid fire?!
Why you dont care?!
STOP!! STOP!! STOP!!
Who cares about the ridiculous music artist & their ignorant music!!!
Come to Allah SWT listen to nasheeds with no instruments!
Leave the trash music by kuffars or music that is sing of love or anything besides Islam! Down below read my proofs... Maybe then you will think again before you choose to play song...
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arab_grl 12.10.10 - 08:37pm
Praise be to Allaah.
Maaazif is the plural of mizafah, and refers to musical instruments (Fath al-Baari, 10/55), instruments which are played (al-Majmoo, 11/577). Al-Qurtubi (may Allaah have mercy on him) narrated from al-Jawhari (may Allaah have mercy on him) that maaazif means singing. In his Sihaah it says that it means musical instruments. It was also said that it refers to the sound of the instruments. In al-Hawaashi by al-Dimyaati (may Allaah have mercy on him) it says: maaazif means drums (dufoof, sing. daff) and other instruments which are struck or beaten (Fath al-Baari, 10/55).
Evidence of prohibition in the Quraan and Sunnah:
Allaah says in Soorat Luqmaan (interpretation of the meaning):
And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allaah [Luqmaan 31:6]
The scholar of the ummah, Ibn Abbaas (may Allaah be pleased with him) said: this means singing. Mujaahid (may Allaah have mercy on him) said: this means playing the drum (tabl). (Tafseer al-Tabari, 21/40).
Al-Hasan al-Basri (may Allaah have mercy on him) said: this aayah was revealed concerning singing and musical instruments (lit. woodwind instruments). (Tafseer Ibn Katheer, 3/451).
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arab_grl 12.10.10 - 08:38pm
Al-Sadi (may Allaah have mercy on him) said: this includes all manner of haraam speech, all idle talk and falsehood, and all nonsense that encourages kufr and disobedience; the words of those who say things to refute the truth and argue in support of falsehood to defeat the truth; and backbiting, slander, lies, insults and curses; the singing and musical instruments of the Shaytaan; and musical instruments which are of no spiritual or worldly benefit. (Tafseer al-Sadi, 6/150)
Ibn al-Qayyim (may Allaah have mercy on him) said: The interpretation of the Sahaabah and Taabiin, that idle talk refers to singing, is sufficient. This was reported with saheeh isnaads from Ibn Abbaas and Ibn Masood. Abul-Sahbaa said: I asked Ibn Masood about the aayah (interpretation of the meaning), And of mankind is he who purchases idle talks [Luqmaan 31:6]. He said: By Allaah, besides Whom there is no other god, this means singing and he repeated it three times. It was also reported with a saheeh isnaad from Ibn Umar (may Allaah be pleased with them both) that this means singing. There is no contradiction between the interpretation of idle talk as meaning singing and the interpretation of it as meaning stories of the Persians and their kings, and the kings of the Romans, and so on, such as al-Nadr ibn al-Haarith used to tell to the people of Makkah to distract them from the Quraan.
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arab_grl 12.10.10 - 08:38pm
Both of them are idle talk. Hence Ibn Abbaas said: Idle talk is falsehood and singing. Some of the Sahaabah said one and some said the other, and some said both. Singing is worse and more harmful than stories of kings, because it leads to zinaa and makes hypocrisy grow (in the heart); it is the trap of the Shaytaan, and it clouds the mind. The way in which it blocks people from the Quraan is worse than the way in which other kinds of false talk block them, because people are naturally inclined towards it and tend to want to listen to it. The aayaat condemn replacing the Quraan with idle talk in order to mislead (men) from the path of Allaah without knowledge and taking it as a joke, because when an aayah of the Quraan is recited to such a person, he turns his back as if he heard them not, as if there were deafness in his ear. If he hears anything of it, he makes fun of it. All of this happens only in the case of the people who are most stubbornly kaafirs and if some of it happens to singers and those who listen to them, they both have a share of this blame. (Ighaathat al-Lahfaan, 1/258-259). *
arab_grl 12.10.10 - 08:38pm
Allaah says (interpretation of the meaning):
[Allaah said to Iblees:] And befool them gradually those whom you can among them with your voice (i.e. songs, music, and any other call for Allaahs disobedience) [al-Israa 17:64]
It was narrated that Mujaahid (may Allaah have mercy on him) said: And befool them gradually those whom you can among them with your voice his voice [the voice of Iblees/Shaytaan] is singing and falsehood. Ibn al-Qayyim (may Allaah have mercy on him) said: This idaafah [possessive or genitive construction, i.e., your voice] serves to make the meaning specific, as with the phrases [translated as] your cavalry and your infantry [later in the same aayah]. Everyone who speaks in any way that is not obedient to Allaah, everyone who blows into a flute or other woodwind instrument, or who plays any haraam kind of drum, this is the voice of the Shaytaan. Everyone who walks to commit some act of disobedience towards Allaah is part of his [the Shaytaans] infantry, and anyone who rides to commit sin is part of his cavalry. This is the view of the Salaf, as Ibn Abi Haatim narrated from Ibn Abbaas: his infantry is everyone who walks to disobey Allaah. (Ighaathat al-Lahfaan). *
arab_grl 12.10.10 - 08:39pm
KEEP READING!!! *
arab_grl 12.10.10 - 08:39pm
Allaah says (interpretation of the meaning):
Do you then wonder at this recitation (the Quraan)?
And you laugh at it and weep not,
Wasting your (precious) lifetime in pastime and amu ts *singing*
[al-Najm 53:59-61]
Ikrimah (may Allaah have mercy on him) said: it was narrated from Ibn Abbaas that al-sumood [verbal noun from saamidoon, translated here as Wasting your (precious) lifetime in pastime and amu ts ] means singing, in the dialect of Himyar; it might be said Ismidi lanaa [sing for us from the same root as saamidoon/sumood] meaning ghaniy [sing]. And he said (may Allaah have mercy on him): When they [the kuffaar] heard the Quraan, they would sing, then this aayah was revealed.
Ibn Katheer (may Allaah have mercy on him) said: Allaah says (interpretation of the meaning) Wasting your (precious) lifetime in pastime and amu ts Sufyaan al-Thawri said, narrating from his father from Ibn Abbaas: (this means) singing. This is Yemeni (dialect): ismad lana means ghan lana [sing to us]. This was also the view of Ikrimah. (Tafseer Ibn Katheer). *
arab_grl 12.10.10 - 08:40pm
It was reported from Abu Umaamah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: Do not sell singing slave women, do not buy them and do not teach them. There is nothing good in this trade, and their price is haraam. Concerning such things as this the aayah was revealed (interpretation of the meaning): And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allaah [Luqmaan 31:6]. (Hasan hadeeth)
The Messenger of Allaah (peace and blessings of Allaah be upon him) said:
Among my ummah there will certainly be people who permit zinaa, silk, alcohol and musical instruments (Narrated by al-Bukhaari taleeqan, no. 5590; narrated as mawsool by al-Tabaraani and al-Bayhaqi. See al-Silsilah al-Saheehah by al-Albaani, 91).
Ibn al-Qayyim (may Allaah have mercy on him) said: This is a saheeh hadeeth narrated by al-Bukhaari in his Saheeh, where he quoted it as evidence and stated that it is muallaq and majzoom. He said: Chapter on what was narrated concerning those who permit alcohol and call it by another name.
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arab_grl 12.10.10 - 08:40pm
This hadeeth indicates in two ways that musical instruments and enjoyment of listening to music are haraam. The first is the fact that the Prophet (peace and blessings of Allaah be upon him) said: [they] permit which clearly indicates that the things mentioned, including musical instruments, are haraam according to shareeah, but those people will permit them. The second is the fact that musical instruments are mentioned alongside things which are definitely known to be haraam, i.e., zinaa and alcohol: if they (musical instruments) were not haraam, why would they be mentioned alongside these things? (adapted from al-Silsilah al-Saheehah by al-Albaani, 1/140-141)
Shaykh al-Islam (Ibn Taymiyah) (may Allaah have mercy on him) said: This hadeeth indicates that maaazif are haraam, and maaazif means musical instruments according to the scholars of (Arabic) language. This word includes all such instruments. (al-Majmoo, 11/535).
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arab_grl 12.10.10 - 08:40pm keep reading *
arab_grl 12.10.10 - 08:40pm
Ibn al-Qayyim (may Allaah have mercy on him) said: And concerning the same topic similar comments were narrated from Sahl ibn Sad al-Saaidi, Imraan ibn Husayn, Abd-Allaah ibn Amr, Abd-Allaah ibn Abbaas, Abu Hurayrah, Abu Umaamah al-Baahili, Aaishah Umm al-Mumineen, Ali ibn Abi Taalib, Anas ibn Maalik, Abd al-Rahmaan ibn Saabit and al-Ghaazi ibn Rabeeah. Then he mentioned it in Ighaathat al-Lahfaan, and it indicates that they (musical instruments) are haraam.
It was narrated that Naafi (may Allaah have mercy on him) said: Ibn Umar heard a woodwind instrument, and he put his fingers in his ears and kept away from that path. He said to me, O Naafi, can you hear anything? I said, No. So he took his fingers away from his ears and said: I was with the Prophet (peace and blessings of Allaah be upon him) and he heard something like this, and he did the same thing. (Saheeh Abi Dawood). Some insignificant person said that this hadeeth does not prove that musical instruments are haraam, because if that were so, the Messenger of Allaah (peace and blessings of Allaah be upon him) would have instructed Ibn Umar (may Allaah be pleased with them both) to put his fingers in his ears as well, and Ibn Umar would have instructed Naafi to do likewise!
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arab_grl 12.10.10 - 08:41pm
The response to this is: He was not listening to it, but he could hear it. There is a difference between listening and hearing. Shaykh al-Islam (Ibn Taymiyah) (may Allaah have mercy on him) said: Concerning which a person does not intend to listen to, there is no prohibition or blame, according to scholarly consensus. Hence blame or praise is connected to listening, not to hearing. The one who listens to the Quraan will be rewarded for it, whereas the one who hears it without intending or wanting to will not be rewarded for that, because actions are judged by intentions. The same applies to musical instruments which are forbidden: if a person hears them without intending to, that does not matter. (al-Majmoo, 10/78).
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arab_grl 12.10.10 - 08:41pm
Ibn Qudaamah al-Maqdisi (may Allaah have mercy on him) said: the listener is the one who intends to hear, which was not the case with Ibn Umar (may Allaah be pleased with them both); what happened in his case was hearing. The Prophet (peace and blessings of Allaah be upon him) needed to know when the sound stopped because he had moved away from that path and blocked his ears. So he did not want to go back to that path or unblock his ears until the noise had stopped, so when he allowed Ibn Umar to continue hearing it, this was because of necessity. (al-Mughni, 10/173)
(Even though the hearing referred to in the comments of the two imaams is makrooh, it was permitted because of necessity, as we will see below in the comments of Imaam Maalik (may Allaah have mercy on him). And Allaah knows best).
The views of the scholars (imaams) of Islam
Al-Qaasim (may Allaah have mercy on him) said: Singing is part of falsehood. Al-Hasan (may Allaah have mercy on him) said: if there is music involved in a dinner invitation (waleemah), do not accept the invitation (al-Jaami by al-Qayrawaani, p. 262-263).
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arab_grl 12.10.10 - 08:42pm
Ibn Taymiyah (may Allaah have mercy on him) said: It is not permissible to make musical instruments. (al-Majmoo, 22/140). And he said: According to the majority of fuqahaa, it is permissible to destroy musical instruments, such as the tanboor [a stringed instrument similar to a mandolin]. This is the view of Maalik and is the more famous of the two views narrated from Ahmad. (al-Majmoo, 28/113). And he said: Ibn al-Mundhir mentioned that the scholars were agreed that it is not permissible to pay people to sing and wail the consensus of all the scholars whose views we have learned about is that wailing and singing are not allowed. Al-Shubi, al-Nakhai and Maalik regarded that as makrooh [i.e., haraam]. Abu Thawr, al-Numaan Abu Haneefah (may Allaah have mercy on him) and Yaqoob and Muhammad, two of the students of Abu Haneefah said: it is not permissible to pay anything for singing and wailing. This is our view. And he said: musical instruments are the wine of the soul, and what it does to the soul is worse than what intoxicating drinks do. (Majmoo al-Fataawa, 10/417).
Ibn Abi Shaybah (may Allaah have mercy on him) reported that a man broke a mandolin belonging to another man, and the latter took his case to Shurayh. But Shurayh did not award him any compensation i.e., he did not make the first man pay the cost of the mandolin, because it was haraam and had no value. (al-Musannaf, 5/395).
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arab_grl 12.10.10 - 08:42pm
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arab_grl 12.10.10 - 08:42pm
Al-Baghawi (may Allaah have mercy on him) stated in a fatwa that it is haraam to sell all kinds of musical instruments such as mandolins, flutes, etc. Then he said: If the images are erased and the musical instruments are altered, then it is permissible to sell their parts, whether they are silver, iron, wood or whatever. (Sharh al-Sunnah, 8/28)
An appropriate exception
The exception to the above is the daff without any rings (i.e., a hand-drum which looks like a tambourine, but without any rattles) when used by women on Eids and at weddings. This is indicated by saheeh reports. Shaykh al-Islam (may Allaah have mercy on him) said: But the Prophet (peace and blessings of Allaah be upon him) made allowances for certain types of musical instruments at weddings and the like, and he made allowances for women to play the daff at weddings and on other joyful occasions. But the men at his time did not play the daff or clap with their hands. It was narrated in al-Saheeh that he said: Clapping is for women and tasbeeh (saying Subhaan Allaah) is for men. And he cursed women who imitate men and men who imitate women. Because singing and playing the daff are things that women do, the Salaf used to call any man who did that a mukhannath (effeminate man), and they used to call male singers effeminate and how many of them there are nowadays! It is well known that the Salaf said this.
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arab_grl 12.10.10 - 08:42pm
In a similar vein is the hadeeth of Aaishah (may Allaah be pleased with her), when her father (may Allaah be pleased with him) entered upon her at the time of Eid, and there were two young girls with her who were singing the verses that the Ansaar had said on the day of Buaath and any sensible person will know what people say about war. Abu Bakr (may Allaah be pleased with him) said: Musical instruments of the Shaytaan in the house of the Messenger of Allaah (peace and blessings of Allaah be upon him)! The Messenger of Allaah had turned away from them and was facing the wall hence some scholars said that Abu Bakr (may Allaah be pleased with him) would not tell anybody off in front of the Messenger of Allaah (peace and blessings of Allaah be upon him), but he thought that the Messenger of Allaah (peace and blessings of Allaah be upon him) was not paying attention to what was happening. And Allaah knows best. He (the Prophet (peace and blessings of Allaah be upon him)) said: Leave them alone, O Abu Bakr, for every nation has its Eid, and this is our Eid, the people of Islam. This hadeeth shows that it was not the habit of the Prophet (peace and blessings of Allaah be upon him) and his companions to gather to listen to singing, hence Abu Bakr al-Siddeeq called it the musical instruments of the Shaytaan. *
arab_grl 12.10.10 - 08:43pm
And the Prophet (peace and blessings of Allaah be upon him) approved of this appellation and did not deny it when he said, Leave them alone, for every nation has its Eid and this is our Eid. This indicates that the reason why this was permitted was because it was the time of Eid, and the prohibition remained in effect at times other than Eid, apart from the exceptions made for weddings in other ahaadeeth. Shaykh al-Albaani explained this in his valuable book Tahreem Aalaat al-Tarab (the Prohibition of Musical Instruments). The Prophet (peace and blessings of Allaah be upon him) approved of young girls singing at Eid, as stated in the hadeeth: So that the mushrikeen will know that in our religion there is room for relaxation. There is no indication in the hadeeth about the two young girls that the Prophet (peace and blessings of Allaah be upon him) was listening to them. The commands and prohibitions have to do with listening, not merely hearing, just as in the case of seeing, the rules have to do with intentionally looking and not what happens by accident. So it is clear that this is for women only. Imaam Abu Ubayd (may Allaah have mercy on him) defined the daff as that which is played by women. (Ghareeb al-Hadeeth, 3/64).
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arab_grl 12.10.10 - 08:43pm
An inappropriate exception
Some of them make an exception for drums at times of war, and consequentially some modern scholars have said that military music is allowed. But there is no basis for this at all, for a number of reasons, the first of which is that this is making an exception with no clear evidence, apart from mere opinion and thinking that it is good, and this is wrong. The second reason is that what the Muslims should do at times of war is to turn their hearts towards their Lord. Allaah says (interpretation of the meaning):
They ask you (O Muhammad) about the spoils of war. Say: The spoils are for Allaah and the Messenger. So fear Allaah and adjust all matters of difference among you [al-Anfaal 8:1]. But using music is the opposite of this idea of taqwa and it would distract them from remembering their Lord. Thirdly, using music is one of the customs of the kuffaar, and it is not permitted to imitate them, especially with regard to something that Allaah has forbidden to us in general, such as music. (al-Saheehah, 1/145)
No people go astray after having been guided except they developed arguments amongst themselves. (Saheeh)
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arab_grl 12.10.10 - 08:43pm
Some of them used the hadeeth about the Abyssinians playing in the mosque of the Prophet (peace and blessings of Allaah be upon him) as evidence that singing is allowed! Al-Bukhaari included this hadeeth in his Saheeh under the heading Baab al-Hiraab wal-Daraq Yawm al-Eid (Chapter on Spears and Shields on the Day of Eid). Al-Nawawi (may Allaah have mercy on him) said: This indicates that it is permissible to play with weapons and the like in the mosque, and he applied that to other activities connected with jihaad. (Sharh Muslim). But as al-Haafiz ibn Hajar (may Allaah have mercy on him) said: whoever speaks about something which is not his profession will come up with weird ideas such as these.
Some of them use as evidence the hadeeth about the singing of the two young girls, which we have discussed above, but we will quote what Ibn al-Qayyim (may Allaah have mercy on him) said, because it is valuable:
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arab_grl 12.10.10 - 08:44pm
I am amazed that you quote as evidence for allowing listening to sophisticated songs the report which we mentioned about how two young girls who were below the age of rty sang to a young woman on the day of Eid some verses of Arab poetry about bravery in war and other noble characteristics. How can you compare this to that? What is strange is that this hadeeth is one of the strongest proofs against them. The greatest speaker of the truth [Abu Bakr al-Siddeeq] called them musical instruments of the Shaytaan, and the Messenger of Allaah (peace and blessings of Allaah be upon him) approved of that appellation, but he made an exception in the case of these two young girls who had not yet reached the age of responsibility and the words of whose songs could not corrupt anyone who listened to them. Can this be used as evidence to allow what you do and what you know of listening (to music) which includes (bad) things which are not hidden?! Subhaan Allaah! How people can be led astray! (Madaarij al-Saalikeen, 1/493).
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arab_grl 12.10.10 - 08:44pm
Ibn al-Jawzi (may Allaah have mercy on him) said: Aaishah (may Allaah be pleased with her) was young at that time; nothing was transmitted from her after she reached the age of rty except condemnation of singing. Her brothers son, al-Qaasim ibn Muhammad, condemned singing and said that it was not allowed to listen to it, and he took his knowledge from her. (Talbees Iblees, 229). Al-Haafiz ibn Hajar (may Allaah have mercy on him) said: A group of the Sufis used this hadeeth the hadeeth about the two young girls as evidence that singing is allowed and it is allowed to listen to it, whether it is accompanied by instruments or not. This view is sufficiently refuted by the clear statement of Aaishah in the following hadeeth, where she says, They were not singers. She made it clear that they were not singers as such, although this may be understood from the wording of the report. So we should limit it to what was narrated in the text as regards the occasion and the manner, so as to reduce the risk of going against the principle, i.e., the hadeeth. And Allaah knows best. (Fath al-Baari, 2/442-443).
Some people even have the nerve to suggest that the Sahaabah and Taabieen listened to singing, and that they saw nothing wrong with it!
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arab_grl 12.10.10 - 08:45pm
Al-Fawzaan (may Allaah preserve him) said: We demand them to show us saheeh isnaads going back to these Sahaabah and Taabieen, proving what they attribute to them. Then he said: Imaam Muslim mentioned in his introduction to his Saheeh that Abd-Allaah ibn al-Mubaarak said: The isnaad is part of religion. Were it not for the isnaad, whoever wanted to could say whatever he wanted to.
Some of them said that the ahaadeeth which forbid music are full of faults. No hadeeth was free of being criticized by some of the scholars. Ibn Baaz (may Allaah have mercy on him) said: The ahaadeeth which were narrated concerning music being haraam are not full of faults as has been claimed. Some of them are in Saheeh al-Bukhaari which is the soundest of books after the Book of Allaah, and some of them are hasan and some are daeef. But because they are so many, with different isnaads, they constitute definitive proof that singing and musical instruments are haraam.
All the imaams agreed on the soundness of the ahaadeeth which forbid singing and musical instruments, apart from Abu Haamid al-Ghazzaali, but al-Ghazzaali did not have knowledge of hadeeth; and Ibn Hazam, but al-Albaani (may Allaah have mercy on him) explained where Ibn Hazam went wrong, and Ibn Hazam himself said that if any of (these ahaadeeth) were saheeh, he would follow that. But now they have proof that these reports are saheeh because there are so many books by the scholars which state that these ahaadeeth are saheeh, but they turn their backs on that. They are far more extreme than Ibn Hazam and they are nothing like him, for they are not qualified and cannot be referred to.
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arab_grl 12.10.10 - 08:45pm
Some of them said that the scholars forbade singing because it is mentioned alongside gatherings in which alcohol is drunk and where people stay up late at night for evil purposes.
Al-Shawkaani (may Allaah have mercy on him) said: The response to this is that mentioning these things in conjunction does not only mean that what is haraam is what is joined together in this manner. Otherwise this would mean that zinaa, as mentioned in the ahaadeeth, is not haraam unless it is accompanied by alcohol and the use of musical instruments. By the same token, an aayah such as the following (interpretation of the meaning):
Verily, he used not to believe in Allaah, the Most Great,
And urged not on the feeding of Al&8209;Miskeen (the poor).
[al-Haaqqah 69:33-34]
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arab_grl 12.10.10 - 08:45pm
would imply that it is not haraam to disbelieve in Allaah unless that is accompanied by not encouraging the feeding of the poor. If it is said that the prohibition of such things one at a time is proven from other reports, the response to that is that the prohibition of musical instruments is also known from other evidence, as mentioned above. (Nayl al-Awtaar, 8/107).
Some of them said that idle talk does not refer to singing; the refutation of that has been mentioned above. Al-Qurtubi (may Allaah have mercy on him) said: This the view that it means singing is the best that has been said concerning this aayah, and Ibn Masood swore three times by Allaah besides Whom there is no other god, that it does refer to singing. Then he mentioned other imaams who said the same thing. Then he mentioned other views concerning the matter. Then he said: The first view is the best of all that has been said on this matter, because of the marfoo hadeeth, and because of the view of the Sahaabah and the Taabieen. (Tafseer al-Qurtubi).
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arab_grl 12.10.10 - 08:46pm
Ibn al-Qayyim (may Allaah have mercy on him), after quoting this Tafseer, said: Al-Haakim Abu Abd-Allaah said in the Tafseer of Kitaab al-Mustadrak: Let the one who is seeking this knowledge know that the Tafseer of a Sahaabi who witnessed the revelation is a hadeeth with isnaad according to the two Shaykhs (al-Bukhaari and Muslim). Elsewhere in his book, he said: In our view this hadeeth has the same strength as a marfoo report. Although their tafseer is still subject to further examination, it is still more readily acceptable than the tafseer of those who came after them, because they are the most knowledgeable among this ummah of what Allaah meant in his Book. It was revealed among them and they were the first people to be addressed by it. They heard the tafseer from the Messenger (peace and blessings of Allaah be upon him) in word and in deed. And they were Arabs who understood the true meanings of (Arabic) words, so Muslims should avoid resorting to any other interpretation as much as possible.
Some of them said that singing is a form of worship if the intention is for it to help one to obey Allaah!
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arab_grl 12.10.10 - 08:47pm
Ibn al-Qayyim (may Allaah have mercy on him) said: How strange! What type of faith, light, insight, guidance and knowledge can be gained from listening to tuneful verses and music in which most of what is said is haraam and deserves the wrath and punishment of Allaah and His Messenger? How can anyone who has the least amount of insight and faith in his heart draw near to Allaah and increase his faith by enjoying something which is hated by Him, and He detests the one who says it and the one who accepts it? (Madaarij al-Saalikeen, 1/485)
Shaykh al-Islam said, discussing the state of the person who has gotten used to listening to singing: Hence you find that those who have gotten used to it and for whom it is like food and drink will never have the desire to listen to the Quraan or feel joy when they hear it, and they never find in listening to its verses the same feeling that they find when listening to poetry. Indeed, if they hear the Quraan, they hear it with an inattentive heart and talk whilst it is being recited, but if they hear whistling and clapping of hands, they lower their voices and keep still, and pay attention. (Majmoo al-Fataawa, 11/557 ff)
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arab_grl 12.10.10 - 08:47pm
Some say that music and musical instruments have the effect of softening peoples hearts and creating gentle feelings. This is not true, because it provokes physical desires and whims. If it really did what they say, it would have softened the hearts of the musicians and made their attitude and behaviour better, but most of them, as we know, are astray and behave badly.
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arab_grl 12.10.10 - 08:48pm
*NOW ASK URSELF..
DO YOU STILL WANA LISTEN MUSIC??
I THINK NOW YOU DONT!!! 
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