Category: Islamic Lifestyle

  • Prophets diet

    1. When he put his hand in the food, he would say, “Bismillaah (in the Name of Allah), and he told people to say this when eating. He said, “When any one of you eats, let him mention the name of Allah. If he forgets to mention the name of Allah at the beginning, let him say Bismillaahi fi awwalihi wa aakhirihi (in the name of Allaah at its beginning and at its end).” Saheeh hadeeth, narrated by al-Tirmidhi (1859) and Abu Dawood (3767).
    2. When he raised the food to his mouth, he would say, “Al-hamdu Lillaahi hamdan katheeran tayyiban mubaarakan fihi ghayri makfiyyin wa laa muwadda’ wa laa mustaghni ‘anhu Rabbanaa ‘azza wa jall (Allaah be praised with an abundant, beautiful, blessed praise. He is the One Who is Sufficient, Who feeds and is never fed, The One Who is longed for, along with that which is with Him, and the One Who is needed. He is Our Lord, may He be glorified). Narrated by al-Bukhaari (5142).
    3. He never criticized food at all. If he liked it, he would eat it, and if he did not like it, he would leave it and not say anything. Narrated by al-Bukhaari (3370) and Muslim (2064).
    4. Sometimes he would praise the food, as when he asked his family for food, and they said, “We have nothing but vinegar.” He asked for it and started to eat it, saying, “What a good food is vinegar.” Narrated by Muslim (2052)
    5. He used to talk whilst he was eating, as is seen from the report quoted above about vinegar.
    6. He would repeatedly urge his guests to eat, as generous hosts do, and as is seen in the hadeeth of Abu Hurayrah, narrated by al-Bukhaari, about the story of drinking milk, where he repeatedly said to him, “Drink!” and he kept telling him to drink until he (the guest) said, “By the One Who sent you with the truth, I have no more room for it!” Narrated by al-Bukhaari (6087).
    7. When he ate with others, he would not leave until he had made du’aa’ for them. He made du’aa in the house of ‘Abd-Allah ibn Bisr, and said: “O Allah, bless for them that which You have provided for them, forgive them and have mercy on them.” Narrated by Muslim (2042).
    8. He commanded people to eat with their right hands and forbade them to eat with their left hands. He said, “The Shaytaan eats with his left hand and drinks with his left hand.” Narrated by Muslim (2020). This implies that eating with the left hand is haraam, and this is the correct view, because the one who eats with his left hand is either a shaytaan (a devil), or he is imitating the Shaytaan.
    9. He commanded those who complained that they never felt full to eat together and not separately, and to mention the name of Allah (say Bismillaah) over the food so that He might bless it for them.” Narrated by Abu Dawood (3764) and Ibn Maajah (3286).
    10. It was also reported that he said, “I do not eat reclining.” Narrated by al-Bukhaari, 5083.
    11. He used to eat using the first three fingers (of his right hand), which is the best way of eating.

    See: Zaad al-Ma’aad, 220-222. And Allaah knows best.

    1. The Prophet’s guidance regarding diet:
    1. The Prophet  (peace and blessings of Allaah be upon him) used to know what he was eating.
    2. He used to eat what was good for him.
    3. He used to eat enough to keep him going, but no so much as to make him fat. Ibn ‘Umar narrated that the Prophet (peace and blessings of Allaah be upon him) said: “The believer eats in one stomach whilst the kaafir eats in seven.” Narrated by al-Bukhaari (5081) and Muslim (2060).
    4. He taught his ummah something to protect them from diseases caused by eating and drinking. He said: “The son of Adam does not fill any vessel worse than his stomach. It is sufficient for the son of Adam to eat a few mouthfuls, to keep him going. If he must do that (fill his stomach), then let him fill one third with food, one third with drink and one third with air.” Narrated by al-Tirmidhi (1381), Ibn Maajah (3349); classed as saheeh by al-Albaani in al-Silsilah al-Saheehah (2265).

    more to be added

  • The Islamic Etiquettes of eating and drinking.

    In this Article I will describe the etiquette of eating and drinking in Islam by both oneself and whilst attending a dinner invitation.


    Firstly it is always better to try to eat with others if that is possible because Allah’s Messenger (peace and blessings of Allah be upon him), said: “Gather around your food so that it may be blessed.” (Abu Dawood and Tirmidhi).


    If one is invited for food then he should go by himself (unless it is a family invitations). If you want to bring a friend then you should seek the hosts permission first. Abu Mas’ud Al-Badri, may Allah be pleased with him, said : “A man invited Allah’s Prophet peace be upon him, to a meal along with four other people. A man followed the Prophet. At the door, the Prophet peace and Blessings of Allah be upon him, said to the host which meaning of is translated as: “This man has come with us: If you’d permit, he will come in; if not he will go back.” The host said: I give him my permission, O Allah’s Messenger.” (Bukhari & Muslim).


     As a guest you should not criticize the food by saying it is things such as it is of poor quality or poor taste etc. If you are do not like it just do not eat it. Abu Hurayrah (may Allaah be pleased with him) narrated that the Prophet (peace and blessings of Allaah be upon him) never criticized any food. If he liked it he would eat it and if he did not like it he would leave it. (Narrated by al-Bukhaari, 3370; Muslim, 2046)

     Also if you are a guest ask what the dish is as the Prophet peace be upon him used to ask. It may not be something which you may find repulsive or may even be allergic too.
     Khaalid ibn al-Waleed said that he and the Messenger of Allaah (peace and blessings of Allaah be upon him) entered upon Maymoonah, who was his [Khaalid’s] maternal aunt and the maternal aunt of Ibn ‘Abbaas, and found that she had some roasted lizard that her sister Hafeedah bint al-Haarith had brought from Najd. She offered the lizard to the Messenger of Allaah (peace and blessings of Allaah be upon him), but he would rarely stretch forth his hand to food until he had been told what it was. The Messenger of Allaah (peace and blessings of Allaah be upon him) stretched forth his hand, then one of the women who were present said, “Tell the Messenger of Allaah (peace and blessings of Allaah be upon him) that what has been offered to him is lizard.” The Messenger of Allaah (peace and blessings of Allaah be upon him) withdrew his hand from the lizard, and Khaalid ibn al-Waleed asked, “Is lizard haraam, O Messenger of Allaah?” He said, “No, but it is not found in the land of my people and I feel that I would have no liking for it. Khaalid said, Then I chewed it and ate it, and the Messenger of Allaah was looking at me. (Bukhari)


    As a host you Muslim host should be hospitable to his hosts. You should not be offended if the guests do not like your food. If the do then you should encourage them to eat because Abu Hurayrah told a story about drinking milk, where the Prophet repeatedly said to him, “Drink!” and he kept telling him to drink until he (the guest) said, “By the One Who sent you with the truth, I have no more room for it!” Narrated by al-Bukhaari (6087).

    A Muslim must not not eat nor drink from vessels made of silver or gold. the Prophet (peace and blessings of Allaah be upon him) said: “Do not wear silk or brocade (specific to men only), and do not drink from vessels of gold and silver, or eat from plates thereof. They are for them in this world and for us in the Hereafter.” (Narrated by al-Bukhaari, 5426; Muslim, 2067)


    Also Umm Salamah reported that the Prophet said: “The one who eats or drinks from a vessel of gold or silver is putting fire from Hell into his stomach.” (Reported by Muslim, 3/1634).

    A person can talk whilst eating obviously whilst using common sense as to not looking bad because Abu Hurayrah said: One day some meat was brought to the Messenger of Allaah (S) and the foreleg, which he used to like, was offered to him. He took a bite, then he said: “I will be the leader of mankind on the Day of Resurrection. Do you know why that is? … Then he quoted the lengthy hadeeth about intercession. (al-Bukhaari (3340) and Muslim (194)

     
    A Muslim should not recline whilst eating because the Prophet (peace and blessings of Allaah be upon him) said: “I do not eat whilst I am reclining.” (Narrated by al-Bukhaari, 5399).
     

    It is recommended for a Muslim sit whilst eating and drinking. But on some occasions one may need to stand or walk whilst drinking or eating


     It is narrated from Anas and Abu Sa’eed al-Khudri (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) forbade drinking whilst standing. (Muslim 2024, 2025)

    The Hadiths below prove that on occasions one may need to stand whilst drinking and walk whilst eating and in such circumstances it is allowed but if there is no need then one should sit.


       Ibn Mas’ood (may Allaah be pleased with him) said: I brought water to the Messenger of Allaah (peace and blessings of Allaah be upon him) from Zamzam and he drank whilst standing. Al-Bukhaari (1637) and Muslim (2027)

      It is narrated that ‘Ali ibn Abi Taalib (may Allaah be pleased with him) drank whilst standing, and the people looked at him as if they objected to that. He said: “What are you looking at? If I drink whilst standing, I saw the Prophet (peace and blessings of Allaah be upon him) drink whilst standing, and if I drink sitting, I saw the Prophet (peace and blessings of Allaah be upon him) drink whilst sitting.” Ahmad (797) Ahmad Shaakir said in Tahqeeq al-Musnad: its isnaad is saheeh. (also similar hadith report narrated in bukhari 5615)

     Ibn ‘Umar (may Allaah be pleased with him) said: “We used to eat at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him) whilst walking, and we used to drink whilst standing.” Al-Tirmidhi (1881)  Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

     
    When getting ready to eat you should wash your hands to remove any dirt. Before you start to eat you should say “Bismillaah (in the name of Allaah) and eat with your right hand. If you forget to mention Bismillah at the beginning then say Bismillaahi awwalahu wa aakhirahu (In the name of Allaah at the beginning and at the end). Start eating the food that is directly in front of you and not from from the middle nor from someone else’s plate. If you have injury and cannot use your right hand or only have one hand then Allah does not burden a person beyond their means and there would be no sin in eating with left hand. If you are drinking from a large vessel which requires two hands to lift then (and only then) you use both hands to drink something. The Sunnah whilst eating food is to use three of the right hand fingers.


    It is a habit of Muslims in one particular Muslim country to hold a glass of water with their left hands and lift it to their mouth and push the glass or left hand with right hand to enable the water to go into their mouths. This is not allowed and haram. They do this because they do not want to make the glass greasy. When they see someone eating rice with a spoon they will brag that they are doing a Sunnah by eating with their hands rather than a spoon and how pious they are for doing that. Reality is the trying to trick Allah by doing this and they are disobey a command of the Prophet peace be upon him to eat and drink (i.e. He commanded us to eat and drink with our right hands) whilst following a non commanded Sunnah. They would be better of letting the glass get greasy and washing it latter or if they still have an issue about grease then use a spoon rather than disobey the Prophet peace be upon him using trickery.
     
    When a man ate with his left hand in his presence, the Prophet (peace and blessings of Allaah be upon him) said, “Eat with your right hand.” He said, “I cannot.” He said, “May you never be able to!” Nothing was stopping him but his stubborn arrogance, and he never raised his right hand to his mouth after that. (Reported by Muslim, 3776). According to a report narrated by al-Daarimi, “his right hand never reached his mouth”. This man suffered paralysis because of the du’aa’ of the Prophet (peace and blessings of Allaah be upon him).


    It was narrated from Jaabir ibn ‘Abdullah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Do not eat with the left hand, for the Shaytaan eats with the left hand.”

    Narrated by Muslim, 2019.

    It was narrated from Ibn ‘Umar (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “When one of you eats, let him eat with his right hand, and when he drinks, let him drink with his right hand, for the shaytaan eats with his left hand and drinks with his left hand.”

    Narrated by Muslim, 2020


     It was narrated from Umm Kalthoom from ‘Aa’ishah (may Allaah be pleased with her) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When any one of you eats, let him mention the name of Allaah. If he forgets to mention the name of Allaah at the beginning, then let him say ‘Bismillaahi awwalahu wa aakhirahu (In the name of Allaah at the beginning and at the end).’” (Narrated by al-Tirmidhi, 1858; Abu Dawood, 3767; Ibn Maajah, 3264. Classed as saheeh by al-Albaani in Saheeh Sunan Abi Dawood, 3202).


    And ‘Umar ibn Abi Salamah said: I was a young boy in the care of the Messenger of Allaah (peace and blessings of Allaah be upon him), and my hand used to wander all over the platter (of food). The Messenger of Allaah (peace and blessings of Allaah be upon him) said to me, “O young boy, say Bismillaah, eat with your right hand, and eat from what is directly in front of you.” (Narrated by al-Bukhaari, 3576; Muslim, 2022).


     It was narrated from Ibn ‘Umar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “No one among you should eat with his left hand, or drink with it, for the Shaytaan eats with his left hand and drinks with it.” (Narrated by Muslim, 2020).


      Prophet (peace and blessings of Allaah be upon him) said to ‘Umar ibn Abi Salamah, “O young boy, say Bismillaah, eat with your right hand, and eat from what is directly in front of you.” (Narrated by al-Bukhaari, 3576; Muslim, 2022).


    Ibn ‘Abbaas narrated that the Prophet (peace and blessings of Allaah be upon him) said: “The blessing descends in the middle of the food, so eat from the edges and do not eat from the middle.” (Narrated by al-Tirmidhi, 1805; Ibn Maajah, 3277. Classed as saheeh by al-Albaani in Saheeh al-Jaami’, 829).
    .
    Also do not breath or blow into a dish. If the food is too hot just let it cool down by itself. One should not waste food if a piece of food falls on the floor you should remove the dirt from it and eat it. Some of you may have seen videos from countries affected from draught were the children search for grains of food on the soil.
    Ibn Abbas the Prophet peace and bleassings of Allah be upon him, said which meaning of is translated as: Forbade breathing or blowing into the dish. (Al Tirmidhi).
     
    Anas ibn Maalik narrated that when the Messenger of Allaah (peace and blessings of Allaah be upon him) ate, he would lick his three fingers. Anas said: “And he said, ‘If any one of you drops a piece of food, let him remove any dirt from it and eat it, and not leave it for the Shaytaan.’ And he commanded us to clean the plate, and said, ‘For you do not know where in your food the blessing is.’” (Narrated by Muslim, 2034).


    A Muslim should not be greedy and should eat in moderation. A Muslim should divide his stomach into 3 parts. One third for drink one third for food and one third for air.
    Ibn ‘Umar narrated that the Prophet (peace and blessings of Allaah be upon him) said: “The believer eats in one stomach whilst the kaafir eats in seven.” Narrated by al-Bukhaari (5081) and Muslim (2060).


    Prophet peace be upon him said: “The son of Adam does not fill any vessel worse than his stomach. It is sufficient for the son of Adam to eat a few mouthfuls, to keep him going. If he must do that (fill his stomach), then let him fill one third with food, one third with drink and one third with air.” Narrated by al-Tirmidhi (1381), Ibn Maajah (3349); classed as saheeh by al-Albaani in al-Silsilah al-Saheehah (2265)


    Ibn ‘Umar narrated that the Prophet (peace and blessings of Allaah be upon him) said: “The believer eats in one stomach whilst the kaafir eats in seven.” Narrated by al-Bukhaari (5081) and Muslim (2060).


     After eating one should praise Allah and make dua.


    It was narrated from Anas ibn Maalik that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allah is pleased with His slave when he eats something and praises Him for it, or drinks something and praises Him for it.” (narrated by Muslim, 2734).
    The following duas can be said.


    Abu Umaamah said: When the Prophet (peace and blessings of Allaah be upon him) finished eating, he would say, “Al-hamdu Lillaah hamdan katheeran mubaarakan fihi ghayra makfiyyin wa laa muwadda’in wa laa mustaghnan ‘anhu rabbana (Praise be to Allaah, much good and blessed praise. O our Lord, You are not in need of anyone, and we cannot do without Your favour nor dispense with it).” (Narrated by al-Bukhaari, 5458).


     Ibn Hajar said: “ ‘ghayra makfiyyin (You are not in need of anyone)’ means that He has no need of any of His slaves but He is the One Who feeds His slaves and suffices them.”


    And whenever he ate food other than milk, the Prophet (peace and blessings of Allaah be upon him) would say, “Allaahumma baarik lana fihi, wa at’imna khayran minhu (O Allaah, bless it for us and feed us with better than it).” And when he drank milk he would say, “Allaahumma baarik lana fihi wa zidna minhu (O Allaah, bless it for us and give us more.).” (Narrated by al-Tirmidhi, 3377; classed as hasan by al-Albaani in Saheeh al-Jaami’, 381).

     
    Ibn ‘Abbaas (may Allaah be pleased with him) narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever is fed by Allaah, let him say, ‘Allaahumma baarik lana fihi, wa at’imna khayran minhu (O Allaah, bless it for us and feed us with better than it).’ And whoever is given milk to drink by Allaah, let him say, ‘Allaahumma baarik lana fihi wa zidna minhu (O Allaah, bless it for us and give us more)’.” (Narrated by al-Tirmidhi, 3455; classed as hasan by al-Albaani in Saheeh Sunan al-Tirmidhi, 2749).
     
     It was narrated from Mu’aadh ibn Anas that his father said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever eats some food then says, ‘Al-hamdu Lillaahi allahi at’amani haadha wa razaqnihi min ghayri hawlin minni wa laa quwwata (Praise be to Allaah Who has fed me this and provided me with it with no power or strength on my part),’ his previous sins will be forgiven.” (Narrated by al-Tirmidhi, 3458; Ibn Maajah, 3285; classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 3348).


    It was narrated that Abu Ayyoob al-Ansaari (may Allaah be pleased with him) said: “When the Messenger of Allaah (peace and blessings of Allaah be upon him) ate or drank anything, he would say, ‘Al-hamdu Lillaah alladhi at’ama wa saqaa wa sawwaghahu wa ja’ala lahu makhrajan (Praise be to Allaah Who has given food and drink,made it easy to swallow and provided an exit for it).’” (Narrated by Abu Dawood, 3851 and classed as saheeh by al-Albaani).


    It was narrated from ‘Abd al-Rahmaan ibn Jubayr that a man who served the Prophet (peace and blessings of Allaah be upon him) for eight years told him that he used to hear the Prophet (peace and blessings of Allaah be upon him) saying, when food was brought near him, “Bismillaah.” And when he had finished eating he would say, “Allaahumma at’amta wa asqayta wa hadayta wa ahyayta, fa laka’l-hamd ‘ala ma a’tayta (O Allaah, You have fed, given to drink, guided and brought to life, so praise be to You for what You have given).” (Narrated by Ahmad, 16159; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 1/111)
     
    If you are eating at a hosts house then you should pray for him or her.


     Anas narrated that the Prophet (peace and blessings of Allaah be upon him) came to Sa’d ibn ‘Ubaadah who brought him some bread and oil, and he ate. Then the Prophet (peace and blessings of Allaah be upon him) said: “May fasting people break their fast with you, may the righteous eat your food, and may the angels send blessings upon you.”
    (Narrated by Abu Dawood, 3854; classed as saheeh by al-Albaani in Saheeh Sunan Abi Dawood, 3263).
     
    It is recommended to to wash hands and rinse mouth after eating


    Basheer ibn Yassaar narrated that Suwayd ibn al-Nu’maan told him that they were with the Prophet (peace and blessings of Allaah be upon him) in al-Sahba’ – which is some distance from Khaybar – and the time for prayer came. He called for food, but he did not find anything but some saweeq (barley mush). So he ate some and we all ate with him. Then he called for water and rinsed out his mouth, and then he prayed, and we prayed, and he did not do wudoo’.
    (Narrated by al-Bukhaari, 5390).


    The above are the Islamic Etiquettes of eating and drinking. there is a final point which is concerns hosting a meal. You should be aware that people countries different to you may have habits which might be against Islamic Etiquettes or may be in compliance but may seem rude if one does not understand the reasons behind then

    For instance in Arab countries it is part of an etiquette to for the host to hasten to offer food. It is also part of etiquette for the guests to hasten to start eating on being offered food so as to honour the guest to reassure the guest that the food is good and that they are not just saying that the food looks nice to be polite. This also is in line with Islamic etiquettes. Unfortunately those who do not know the reasons behind this rush to the food may find it strange or even very bad manners.

    One should also be aware that many Muslim countries have old non Islamic etiquettes of hosting a dinner.

    For instance in the western Part of one  Muslim country the Muslims there have pre-Islamic customs were the host lays out all the food in a room and the host does not eat with the guests. He in fact leaves the guests and only returns when the guests have finished eating. If the guests do not eat his food he will get very offended. This is not Islamic etiquettes and needs to be changed but it will take time

    In  the Eastern part of the same country the hosting etiquettes are opposite and very unIslamic or at least they used to. For instance a person goes to their house. The host is obliged to offer food. If he does not the guests will find him an uncultured person. The guests however are obliged to refuse and the host is supposed to keep asking and the guests keep refusing and this carries on for a while until finally the guests are supposed to say agree. If they say yes on the first occasion then they are considered greedy guests. Then when they sit down for the meal the guests are only supposed to eat when the guests asks them to please take the food and even they they are not supposed to rush to the food. In addition they are not supposed to eat too much or they will be labelled as greedy. All this is against the etiquettes of Islamic way of hosting. They need to change their habits.

  • Alcohol

    Allah says :

    “O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al-Ansaab (stone altars for sacrifices to idols etc) and Al-Azlaam (arrows for seeking luck or decision) are an abomination of Shaytaan’s (Satan’s) handiwork. So avoid (strictly all) that (abomination) in order that you may be successful”

    [al-Maa’idah 5:90]

    “And come not near to unlawful sex. Verily, it is a Faahishah (i.e. anything that transgresses its limits: a great sin), and an evil way that leads one to hell unless Allaah forgives him”

    [al-Isra’ 17:32].

    Al-Bukhaari narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “No adulterer is a believer at the time when he is committing adultery; no thief is a believer at the time when he is stealing; no drinker of wine is a believer at the time when he is drinking it.” Narrated by al-Bukhaari (5578) and Muslim (57).

    Allah says :

    “If you avoid the great sins which you are forbidden to do, We shall expiate from you your (small) sins, and admit you to a Noble Entrance (i.e. Paradise)”

    [al-Nisa’ 4:31].

    It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) used to say: “The five daily prayers, from one Jumu’ah to the next, and from one Ramadaan to the next, are an expiation for whatever (sins) come in between, so long as one avoids major sins.” Narrated by Muslim (233).

    Allah says :

    “And those who invoke not any other ilaah (god) along with Allaah, nor kill such person as Allaah has forbidden, except for just cause, nor commit illegal sexual intercourse”

    [al-Furqaan 25:68].

    The Prophet (blessings and peace of Allah be upon him) cursed ten with regard to alcohol: the one who squeezes it (the grapes etc), the one for whom it is squeezed, the one who drinks it, the one who carries it, the one to whom it is carried, the one who pours it, the one who sells it, the one who consumes its price, the one who buys it and the one for whom it is bought.” Narrated by al-Tirmidhi, 1259; classed as saheeh by al-Albaani.

    Al-Nasaa’i (5666) narrated that ‘Uthmaan (may Allah be pleased with him) said: “Avoid alcohol for it is the mother of all evils. There was a man among the people who came before you who was a devoted worshipper. A seductive woman fell in love with him, and she sent her slave-woman to him to call him to bear witness. He went with the slave-woman, and every time they passed through a door, she locked it behind them, until he reached a beautiful woman with whom was a child and a vessel of wine. She said, ‘I did not call you to bear witness, rather I called you either to have intercourse with me, or to drink a cup of this wine, or to kill this child.’ He said, ‘Pour me some of this wine.’ So she poured him a cup, then he said, ‘Give me more,’ and he did not stop until he had has intercourse with her and killed the child. So avoid alcohol, for by Allaah faith and addiction to wine cannot be combined except soon one of them will be expelled.”

    Classed as saheeh by al-Albaani in Saheeh al-Nasaa’i.

    And those who invoke not any other ilaah (god) along with Allaah, nor kill such person as Allaah has forbidden, except for just cause, nor commit illegal sexual intercourse __and whoever does this shall receive the punishment.

    1. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace;
    2. Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allaah will change their sins into good deeds, and Allaah is Oft-Forgiving, Most Merciful
    3. And whosoever repents and does righteous good deeds; then verily, he repents towards Allaah with true repentance”

    [al-Furqaan 25:68-71]

    Abu Dawood (3674) and Ibn Maajah (3380) narrated that Ibn ‘Umar said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “May Allaah curse wine, the one who drinks it, the one who pours it, the one who sells it, the one who buys it, the one who squeezes (the grapes etc), the one for whom it is squeezed, the one who carries it and the one to whom it is carried.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood.

    Al-Tirmidhi (1295) narrated that Anas ibn Maalik said: The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed ten with regard to wine: the one who squeezes (the grapes etc), the one who asks for it to be squeezed, the one who drinks it, the one who carries it, the one to whom it is carried, the one who pours it, the one who sells it and consumes its price, the one who buys it and the one for whom it is bought.

    Alcohol is the mother of all evils, as the Prophet (peace and blessings of Allaah be upon him) told us. Narrated by al-Tabaraani in al-Awsat; classed as hasan by al-Albaani in Saheeh al-Jaami’.

    Allaah says (interpretation of the meaning):

    “O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al-Ansaab (stone altars for sacrifices to idols, jinn, etc), and Al-Azlaam (arrows for seeking luck or decision) are an abomination of Shaytaan’s (Satan’s) handiwork. So avoid (strictly all) that (abomination) in order that you may be successful”

    [al-Maa’idah 5:90]

    It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The one who is addicted to alcohol is like one who worships an idol.” Narrated by Ibn Maajah, 3375; classed as hasan by al-Albaani in Saheeh Ibn Maajah, 2720.
    It was narrated from Abu’l-Darda’ that the Prophet (peace and blessings of Allaah be upon him) said: “No one who is addicted to alcohol will enter Paradise.” Narrated by Ibn Maajah, 3376; classed as saheeh by al-Albaani as stated in Saheeh Ibn Maajah, 2721.
    It was narrated that ‘Uthmaan (may Allaah be pleased with him) said: “Avoid alcohol for it is the mother of all evils. There was a man among the people who came before you who was a devoted worshipper. A seductive woman fell in love with him, and she sent her slave-woman to him to call him to bear witness. He went with the slave-woman, and every time they passed through a door, she locked it behind them, until he reached a beautiful woman with whom was a child and a vessel of wine. She said, ‘I did not call you to bear witness, rather I called you either to have intercourse with me, or to drink a cup of this wine, or to kill this child.’ He said, ‘Pour me some of this wine.’ So she poured him a cup, then he said, ‘Give me more,’ and he did not stop until he had has intercourse with her and killed the child. So avoid alcohol, for by Allaah faith and addiction to wine cannot be combined except soon one of them will be expelled.”

    Narrated by al-Nasaa’i, 5666; classed as saheeh by al-Albaani in Saheeh al-Nasaa’i, 5236.

    It was narrated that ‘Abd-Allaah ibn ‘Amr said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever drinks alcohol and gets drunk, his prayers will not be accepted for forty days, and if he dies he will go to Hell, but if he repents, Allaah will accept his repentance. If he drinks wine again and gets drunk, his prayer will not be accepted for forty days, and if he dies he will go to Hell, but if he repents, Allaah will accept his repentance. If he drinks wine again and gets drunk, his prayer will not be accepted for forty days, and if he dies he will go to Hell, but if he repents, Allaah will accept his repentance. If he does that again, Allaah will give him to drink of the mud of khabaal on the Day of Resurrection.” They said, “O Messenger of Allaah, what is the mud of khabaal?” He said, “The juice of the people of Hell.” Narrated by Ibn Maajah, 3377; classed as saheeh by al-Albaani in Saheeh Ibn Maajah, 2722.
    Abu ‘Abd-Allaah ibn Mandah said: The phrase “his prayers will not be accepted” means that he will not be rewarded for his prayers for forty days, as a punishment for drinking alcohol. This is like what they said about the one who speaks when the imam is delivering the khutbah on Friday: he prays Jumu’ah [Friday prayer] but there is no Jumu’ah for him, meaning that he will not be given the reward for praying Jumu’ah, as a punishment for his sin.

    Ta’zeem Qadr al-Salaah, 2/587, 588.
    Al-Nawawi said:

    With regard to his prayer not being accepted, what this means is that he will not be rewarded for it, even though it is valid, and he does not have to repeat it.

    With regard to what the questioner was told about her fasting not being accepted, this is based on the view of some of the scholars that the mention of prayer in the hadeeth quoted above is a warning that no other acts of worship will be accepted either.

    then he must hasten to repent, for “the one who repents is like the one who did not sin.” Narrated by Ibn Maajah, 2450; classed as saheeh by al-Busayri as stated in al-Zawaa’id Haashiyat Sunan Ibn Maajah

  • Can Muslims eat fish and sea food?

    Sea food of all kinds are lawful (halal) to consume for Muslims. It does not matter whether sea food is of a plant nature or of an animal nature. It does not mater whether sea food is dead or alive. It does not have to be slaughtered in a specific way. Some scholars believe Otters and turtles are allowed as long as they are slaughtered properly and crabs are allowed but do not need to be slaughtered.


     There are a few exceptions and that is frogs are Haram (forbidden) to consume by Muslims. Crocodiles are also Haram (forbidden)to consume by Muslims because Crocodiles have fangs and even though it spends a lot of time in water it is a land dwelling animal with fangs .
     
     Allah says :

    “Lawful to you is (the pursuit of) water-game and its use for food for the benefit of yourselves and those who travel” [al-Maaidah 5:96].

    Ibn Abbaas said: Sayduhu (lit. hunting, pursuit) refers to whatever is taken from it alive, and taaamuhu (lit. its food) means whatever is taken dead.
     
     Prophet (peace and blessings of Allah be upon him) forbade killing them, as is reported in the hadeeth of Abd al-Rahmaan ibn Uthmaan, who said that the Messenger of Allah (peace and blessings of Allaah be upon him) forbade the killing of frogs. (Narrated by Imaam Ahmad and Ibn Maajah; see also Saheeh al-Jaami, 6970).

    Some scholars exclude sea snakes, but the correct view is that as they live nowhere except in the water, we are permitted to eat them, because of the general nature of the Quranic aayah : “Lawful to you is (the pursuit of) water-game and its use for food for the benefit of yourselves ” [al-Maaidah 5:96].

  • Muslims cannot eat Pig meat

    A Sister asked Muslim Converts “I grew up on farms with pet pigs. I know for a fact that pigs do not eat there own poo. They are intelligent and easy to train. Please answer my question because every born Muslim friend I have says we don’t eat pork because they eat there own poo ! Is there a real reason.

    Assalaamu Alaykum
    Your question demonstrates a fault in the way people are answering this question and many other questions. In fact the enemies of Islam have exploited this to it’s fullest.


    In the last 40 years I have seen many challenges that the Muslims have faced in the west and in around they the world.

    One challenge is how to answer questions truthfully and correctly. We were often asked questions on many aspects of Islam and our different cultures.  I even heard non Muslims asking Muslims  why do we eat with our hands. This is not asked much now but it was asked quite often 30 years ago. I remember our local Muslim shopkeeper saying to the woman “Salts  released from the hands and this makes the food taste better. It is ridiculous that many Muslims feel they have come out with scientific theories to say why they eat with their hands instead of saying what do you not eat with your hands.  The  Muslim who came to the west as immigrants have a huge inferiority complex they may be thinking “oh she is going to have a bad image of us because we eat food with our hands”


    As a child I disliked seeing Muslims having such an inferiority complex. So I thought why don’t these non Muslims eat with their hands. One day I came across a piece of literature which talked about a Christian Priest who disliked washing his hands.


    As Muslims we cannot lie about Islam. Whenever a person resorts to lying about an issue, it shows he is unable to defend his point.

    Muslims have the upper hand in that we have been given the truth and the truth is much easier to defend than falsehood.

    Just look at the Christians. They try extremely hard to defend the false concept of the trinity but they cannot.

     
    As Muslims we have the truth and to defend the truth is easy. Whenever we can not defend anything authentic in Islam it means we lack the ability to defend it. Sometimes the person either  lack the knowledge aor simply lacks the ability to debate.


    One of the most frequently asked questions by non Muslims is why do you Fast in Ramadan?

    In the 1980’s when I was around 15-16 years of age, I was asked this question by non Muslims children at my school. At the time we didn’t have internet, nor any good books in English. I and most other Muslim children had very basic knowledge of Islam.

    Feeling the need to give an answer to the boys question I started to think what can I say. So I started to think deeply and came out with a wonderful answer. I told him something on the lines of feeling how the poor people with no food feel and appreciating  the food.

    Five to ten years latter some scholars came out with the same response to this question and people started to say to me what a wise and  brilliant and amazing answer by the scholar. I could only laugh because I was a child without much knowledge of Islam who came out with the same answer about a decade earlier.

    In fact my theories became even better when I reached high school. As I was studying A levels in science and often read body building magazines which talked about free radicals and so on.

    Scholars who could only come out with this answer of feeling for the poor, were far behind me and I still only had very basic knowledge of Islam.

    These explanations caused problems for the Muslims.


    By the time these fatwas had come out I had started to read more about Islam had rejected this explanation that I had formulated in my teens. It became quite obvious that fasting in Ramadan was about obedience to Allah not about feeling how it is to be poor and have no food.

    Alhamdulillah some good scholars such as Shaykh Munajjid also realized the problems these explanations were causing.


    To answer any question on Islam, we must first go to the sources of Islam which are the Quran and the Authentic hadeeth. We should not start try to formulate answers in our own brains.


    So with regards to this question let us look at  what Allah and his Prophet peace be upon him say

    In a Hadith recorded by Imam Ahmad, that Abu Hurayrah said that Allah’s Messenger said:
    O people! Allah is Tayyib (Pure and Good) and only accepts that which is Tayyib. Allah has indeed commanded the believers with what He has commanded the Messengers, for He said: “O (you) Messengers! Eat of the Tayyibat and do righteous deeds. Verily, I am well-acquainted with what you do” (23:51), and: “O you who believe! Eat of the lawful things that We have provided you with” He then mentioned a man, who is engaged in a long journey, whose hair is untidy and who is covered in dust, he raises his hands to the sky, and says, `O Lord! O Lord!’ Yet, his food is from the unlawful, his drink is from the unlawful, his clothes are from the unlawful, and he was nourished by the unlawful, so how can it (his supplication) be accepted” It was also recorded by Muslim and At-Tirmidhi

    Allah says
    Forbidden to you (for food) are: Al-Maytatah (the dead animals – cattle-beast not slaughtered), blood, the flesh of swine, and the meat of that which has been slaughtered as a sacrifice for others than Allah, or has been slaughtered for idols, etc., or on which Allah’s Name has not been mentioned while slaughtering, and that which has been killed by strangling, or by a violent blow, or by a headlong fall, or by the goring of horns – and that which has been (partly) eaten by a wild animal – unless you are able to slaughter it (before its death) – and that which is sacrificed (slaughtered) on An-Nusub (stone altars). (Forbidden) also is to use arrows seeking luck or decision, (all) that is Fisqun (disobedience of Allah and sin). This day, those who disbelieved have given up all hope of your religion, so fear them not, but fear Me. This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion. But as for him who is forced by severe hunger, with no inclination to sin (such can eat these above-mentioned meats), then surely, Allah is Oft-Forgiving, Most Merciful.


    They ask you (O Muhammad ) what is lawful for them (as food ). Say: “Lawful unto you are At-Tayyibat [all kind of Halal (lawful-good) foods which Allah has made lawful (meat of slaughtered eatable animals, milk products, fats, vegetables and fruits, etc.)]. And those beasts and birds of prey which you have trained as hounds, training and teaching them (to catch) in the manner as directed to you by Allah; so eat of what they catch for you, but pronounce the Name of Allah over it, and fear Allah. Verily, Allah is Swift in reckoning.”
    (Quran 5:3-4)


    Muslim recorded that Buraydah bin Al-Husayb Al-Aslami said that the Messenger of Allah said “He who plays Nardshir (a game with dice that involves gambling) is just like the one who puts his hand in the flesh and blood of swine”


    Ibn Kathir said It is recorded in the Two Sahihs that the Messenger of Allah said” Allah made the trade of alcohol, dead animals, pigs and idols illegal. The people asked, “O Allah’s Messenger! What about the fat of dead animals, for it was used for greasing the boats and the hides; and people use it for lanterns” He said, No, it is illegal.

    Allah says
    O you who believe (in the Oneness of Allah – Islamic Monotheism)! Eat of the lawful things that We have provided you with, and be grateful to Allah, if it is indeed He Whom you worship.


    He has forbidden you only the Maytatah (dead animals), and blood, and the flesh of swine, and that which is slaughtered as a sacrifice for others than Allah (or has been slaughtered for idols, etc., on which Allah’s Name has not been mentioned while slaughtering). But if one is forced by necessity without willful disobedience nor transgressing due limits, then there is no sin on him. Truly, Allah is Oft-Forgiving, Most Merciful
    (Quran 2:172-173)


    Narrated Ibn Umar:”Allah’s Messenger (peace be upon him) prohibited eating or drinking the milk of the animal which feeds on filth (Al-Arba’a except An-Nasa’i reported it. At-Tirmidhi graded it hasan).”

    Shaykh al-Islam Ibn Taymiyah said:
    The Prophet (blessings and peace of Allah be upon him) forbade the milk of an animal that feeds on filth or impurity, but if the animal is detained until it becomes pure, then it is halaal according to Muslim consensus, because before that the effect of the impurity could be seen in its milk, eggs and sweat, so it gave off a rotten and evil stench. Once that is removed, it becomes taahir (pure). If the ruling is established for a reason, it ceases to apply once that reason is no longer present. End quote.
    Majmoo al-Fataawa, 21/618

    What we learn from the Quran and the hadeeth is that Allah only wants us to eat what is Tayyib and Pig meat is not Tayyib. Also  eating and drinking the milk of an animal which feeds on filth is also prohibited. It does not explicitly say that  pigs are prohibited because they fed on filth. The fact is pig is prohibited whether it eats filth or not.


    So why is Pig meat haram to eat. Answer is because Allah says it is haram.


    Now some may say but I want to know why Allah says it is not Tayyib for me to eat.


    One way would be to get angry at whoever asks questions such questions. But that would not be the right thing to do.


    The other is what people adopt and that is using scientific or behavioural evidences. Which is very popular amongst those who are non scientist.


    As a pharmacology graduate I know the complications of science and its limitations. I mentioned this in previous articles.


    It is fine to sometimes  mention scientific data to support our argument but we have to take care that it will  not back fire on us in the long term. Which is what eventually happens


    Non Scientist hear about certain scientific theories or even just data and  they think they are experts in science. They feel they have more knowledge of science than those of us who actually studied science at university.

     
    The sister said that she grew up on farms with pet pigs and they didn’t eat their own filth. This is her finding but there are other findings were non Muslim pig farmers have been interviewed and they said that pig farming was profitable because they could feed pigs anything.

    Other studies have said those pigs who are free to roam about do get infected with Pork tapeworm. This is what happens in south American countries. People who eat pork or pork meat imported from those countries can get affected by pork tapeworm, which can be even  deadly in some cases.

    In one video I saw it was mentioned that 50 million people across the world are infected by this kind of tapeworm. The pigs get this tapeworm through contact or ingestion of this filth.


    So we can at least conclude that pig meat at least has the potential to cause Tapeworms in humans. So that alone is not good.


    Now although this is quite interesting facts we cant be sure that this is why Allah forbade Pig meat. Nor can we say it the only reason Allah forbade such meat.


    It may be a reason, it may be only one of many reasons why Allah forbade pig meat. But we cannot go around saying Muslims are not allowed to eat pig meat because the pig may have tapeworm or consumed its own filth.


    For this reason we have to be careful in what we say because a person could come to us and say we will breed pigs in the Laboratory with only Halal feed such  plants and water, for a certain amount of months or years and at the end of that period we will even test it for tape worm . Then if it is free of tapeworm will you eat it and say it is halal?


    Allah has told us not to eat Pig meat. He has not said why we cannot eat it. So Pig meat is be haram for Muslims forever.


    However if a chicken were eating filth then we would not eat that particular chicken. Sheik ul Islam says until it has become pure again.

    So this data about pigs (at least free range ones) eating their own poo are true facts. However, we cannot say this is the reason why Allah made pig haram for us.

     This is only a theory.  People have to be careful  to point out that this is only a theory and not a fact because some people who lack intellect  will start eating pig meat coming from laboratory bred pigs.


    This question in itself answers many other questions.


    There have been many incidences were some Muslims have asked questions to scholars and the scholars have given their theory as to why such and such is halal or haram.

    Some Muslims have  taken these answers (or rather theories) as HARD facts when IN REALITY THEY ARE JUST A THEORY OF THAT PARTICULAR SCHOLAR OR GROUP OF SCHOLARS.


    Many enemies of Islam have tried to make theories or use theories to over right Islamic laws established from Quran and hadith.


    Obviously in some instances you will find hard scientific or behavioural facts which help us understand even a particular  Hadith or a  Quranic ayah. But the problem is some people do not recognize facts from theories.

    Each society has different morals. For non Muslims in west it may be fine to eat pork but not dogs. Whereas Non Muslims in Korea or China may like eating dogs.

    There are even some humans on earth that are cannibals.

    As human beings we have to find out how did we get here, who created us and what our creator wants from us.

    As Muslims we realize and can prove that  that all other religions are false and only Islam is the true religion of God . The evidences for this I have explained on the following link  www.muslimconverts.com/islam


    As Muslims we must realize that what Allah wants from us is total submission and surrender of our wills to him in peace (i.e., in peace meaning without arguing and saying I don’t want to do this).

    So as a Muslim we have to surrender peacefully. One who surrenders unpeacefully is someone who tries to fight physically, or argue, shout, protest or try to always look for ways to rebel.

    Its a peaceful surrender.  We are happily surrendering, saying I belong to you oh Allah order me to do whatever you want me to do and I will do it happily to the best of my ability.

    Our decisions are filled with errors and mistakes. The beauty of this surrender and submission is that we are  surrendering and submitting our selves and letting go of what we thought is right for what Allah knows is right for us.

    Allah is perfect and his laws are perfect for man kind to live on this earth.

    From Quranic ayahs and hadith’s above we learn that Allah only wants us to eat what is Tayyib and Pig meat is not Tayyib.

    Also the eating or drinking the milk of the animal which feeds on filth is also prohibited. It does not explicitly say that the pig is prohibited because it feeds on filth. The fact is pig is prohibited whether it eats filth or not.


    It is up to Allah to make lawful whatever he wants and make unlawful whatever he wants. We have no say in the matter. If we dislike anything and try to deny his existence or choose some one else as a God then the reality will still remain that Allah is our only creator and we are going to return to him.

    Even if all the jinn and mankind gathered together with all their nukes to haram Allah they could not do anything to Haram him.

    And if the whole of mankind and jinn gathered together and tried to save someone from Allah’s punishment they will not be able to.


    So our Job should be to please Allah on this earth and in return Allah, out of his mercy and love for those who obey him , will give us heaven were there is everlasting happiness.


    So our job should be to try and find out what does Allah want us to do. What does Allah want us to stay away from.


    The role model for the Muslims  after the Prophet (peace be upon him)are the Sahabah. They asked the Prophet peace be upon him questions but these questions few in number. We have huge books on Hijab alone. We read one book after another on the same topic.

      When the order for Hijab came the Muslimahs just did it because that Order came from their Creator, they had true conviction and their correct understanding of who Allah and his messenger (peace be upon him) were.

    So with regards this question what we learn from Quranic ayahs and hadith’s above is that Allah only wants us to eat what is Tayyib and Pig meat is not Tayyib. Also the eating or drinking the milk of the animal which feeds on filth is also prohibited. It does not explicitly say that the pig is prohibited because it feed on filth. The fact is pig is prohibited whether it eats or doesn’t eat filth.

    I think this should be enough for us. if somebody wants to contemplate of the beauty of Allah’s laws then that is not a bad thing.

    But I think learning about the reason why pig is Haram was not an important issue, otherwise the Sahabah would have asked the Prophet peace be upon him and we would have known the exact reason.

    Their success as being the best Muslims of all time was in finding what was Haram and Halal rather than their reasons.

  • Muslim food and Drink Guide

    The issue of what is right or wrong for one to eat or drink is not an issue of debate just in our times. But it has been an important issue through out the world history.

    Humans being with limited knowledge and self desire have made lawful certain substances and made unlawful other substances to themselves and to others. However these man made laws differ from country to country and change from time to time depending on which group of people have the most influence and power. This cycle may repeat many times over through out the history of that nation.

    We also see even in our own times human beings being burnt alive because he or she ate beef in India by vegetarians. Similarly in the west if the so called animal rights activists had their way they pe will be slaughtering people for eating meat.

    However, the same people will find no wrong in drinking alcohol. Alcohol a substance which leads to destruction not just of the individual but the whole society. How many times do we here of a person who killed someone whilst drinking because he was under the influence of Alcohol?

    In the Britain for instance we can see humans juggling over whether to legalize drugs such as cannabis. I say juggling because they do not know for certain what the correct thing to do is. Not only are human laws plagued with uncertainty but they are often influenced by the desire of those making the laws.

    However, we as Muslims should be should show great gratitude to our Lord that he has not left us to make our own laws and go round in circles making error upon error. It Is a great blessing on the believers that Allah has shown us what is good to eat and drink and what is bad for us to eat and drink.

    Allah created us and created the food for us and through His infinite wisdom knows what is beneficial for us and what is harmful for us.

    Allah says:

     O mankind! Eat of that which is lawful and good on the earth, and follow not the footsteps of Shaitan (Satan). Verily, he is to you an open enemy. (Quran 2.168)

      O you who believe (in the Oneness of Allah – Islamic Monotheism)! Eat of the lawful things that We have provided you with, and be grateful to Allah, if it is indeed He Whom you worship. (Quran 2.172)

    Allah says :

    “Forbidden to you (for food) are: Al‑Maitah (the dead animals — cattle — beast not slaughtered), blood, the flesh of swine, and that on which Allah’s Name has not been mentioned while slaughtering (that which has been slaughtered as a sacrifice for others than Allah, or has been slaughtered for idols) and that which has been killed by strangling, or by a violent blow, or by a headlong fall, or by the goring of horns — and that which has been (partly) eaten by a wild animal — unless you are able to slaughter it (before its death) ‑ and that which is sacrificed (slaughtered) on An‑Nusub (stone‑altars). (Forbidden) also is to use arrows seeking luck or decision; (all) that is Fisqun (disobedience of Allah and sin). This day, those who disbelieved have given up all hope of your religion; so fear them not, but fear Me. This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion. But as for him who is forced by severe hunger, with no inclination to sin (such can eat these above mentioned meats), then surely, Allah is Oft‑Forgiving, Most Merciful”

    [al-Maa’idah 5:3]

    “And why should you not eat of that (meat) on which Allah’s Name has been pronounced (at the time of slaughtering the animal), while He has explained to you in detail what is forbidden to you, except under compulsion of necessity?”

    [al-An’am 6:119]

    Allah says :

    “O you who believe! Make not unlawful the tayyibaat (all that is good) which Allah has made lawful to you, and transgress not. Verily, Allah does not like the transgressors.” [al-Maa’idah 5:87]

    “Say: ‘Who has forbidden the adornment with clothes given by Allah, which He has produced for His slaves, and al-Tayyibaat [all kinds of halal (lawful) things] of food?’ Say: ‘They are, in the life of this world, for those who believe, (and) exclusively for them (believers) on the Day of Resurrection (the disbelievers will not share them).’ Thus We explain the aayaat (Islamic law) in detail for people who have knowledge.” [al-A‘raaf 7:32]

    “Say: ‘Tell me, what provision Allah has sent down to you! And you have made of it lawful and unlawful.’ Say: ‘has Allah permitted you (to do so), or do you invent a lie against Allah?’” [Yoonus 10:59]

    Allah has also warned His slave against forbidding anything without knowledge. He said :

    “And say not concerning that which your tongues put forth falsely: ‘This is lawful and this is forbidden,’ so as to invent lies against Allah. Verily, those who invent lies against Allah will never prosper.” [al-Nahl 16:116]

    In sha’ Allah in this section we will deal with what is lawful for Muslims (Halal) and what is Unlawful (Haram) for Muslims and the civilized way of eating and drinking.

    So what can a Muslim eat and drink?

    What can a Muslim not eat

    Allah says (interpretation of the meaning): “Forbidden for you (for food) are: al-maytatah (dead animals – cattle-beast not slaughtered), blood, the flesh of swine, and the meat of that which has been slaughtered as a sacrifice for others than Allah, or has been slaughtered for idols, etc., or on which Allah’s Name has not been mentioned while slaughtering, and that which has been killed by strangling, or by a violent blow, or by a headlong fall, or by the goring of horns – and that which has been (partly) eaten by a wild animal – unless you are able to slaughter it (before its death)…” [al-Maa’idah 5:3].

    1 A Muslim can not eat nor drink anything that causes intoxication in any amounts. What intoxicates in large amounts is unlawful in small amounts. In fact a Muslim is not even allowed to sit in a table were alcohol is being served (Detailed article on Alcohol)

    a. So Alcohol and products containing or made from Alcohol are Haram (even if all the alcohol has evaporated).

    Thus Spirit Vinegar is Haram ( but if Vinegar was produced without using Alcohol then it is lawful)

    Vanilla Extract is made  by macerating and percolating vanilla beans in a solution of ethyl alcohol and water and therefore it and products containing it would not be lawful.

    b. Narcotics, Heroin, cocaine, marijuana and any other substances which causes intoxication are also forbidden

    c. Nutmeg also causes intoxication is also Haram

    2 Pig and any products containing pig is Haram

    3 All carnivores which have fangs such as lions, tigers, wolves , dogs, cats etc are Haram

    4 All birds which have talons such as  hawks, falcons, vultures, eagles etc are haram

    It was narrated from Ibn Abbaas that the Prophet (peace and blessings of Allah be upon him) forbade all carnivorous animals which have fangs and all birds which have talons.
    (Narrated by Muslim, 1934)

    Narrated by Abu Dawood (5267) and Ibn Majaah (3224) from Ibn ‘Abbaas (may Allah be pleased with him) who said: The Messenger of Allah (peace and blessings of Allah be upon him) forbade killing four kinds of animals: ants, bees, hoopoes and sparrow-hawks. Classed as saheeh by al-Albaani in Saheeh Abi Dawood

    5 Domesticated donkeys are haram Ali (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings of Allah be upon him) forbade mutah (temporary marriage) in the year of Khaybar and he forbade the meat of domesticated donkeys.”
    (Narrated by al-Bukhaari, 5203; Muslim, 1407)

    6Animals which we are commanded to kill such as mice, scorpions, snakes are haram

    7 Animals that are sacrificed  to anyone other than Allah is haram

    8. Any animal that has died (except fish and sea creatures) before being slaughtered in the Islamic manner. (will be described below)

    9 Eating or drinking blood is haram.

    9 Frogs are haram to eat

    Abd al-Rahmaan ibn ‘Uthmaan (may Allah be pleased with him), according to which a doctor asked the Prophet (peace and blessings of Allah be upon him) about using frogs in medicine, and the Prophet (peace and blessings of Allah be upon him) forbade killing them.

    Narrated by Abu Dawood (5269), classed as saheeh by al-Nawawi in al-Majmoo’ (9/34).

    9. Ibn ‘Umar  said The Prophet (blessings and peace of Allah be upon him) forbade eating jallaalah or (drinking) its milk. Narrated by Ahmad, Abu Dawood and at-Tirmidhi who said: (it is) hasan ghareeb. It was classed as saheeh by al-Albaani in al-Irwaa’, 2503 (see below for details)

    10 Narrated Ibn umar:”Allah’s Messenger prohibited eating or drinking the milk of the animal which feeds on filth (Al-Arba’a except An-Nasa’i reported it. At-Tirmidhi graded it hasan).”

    What can Muslims eat

    1 We can eat all fruit and vegetables.

    2 We can eat all fish and sea food but not frogs nor crocodiles as crocodiles have fangs (fish do not have to be slaughtered)

    Allah say

    Lawful to you is (the pursuit of) water-game and its use for food – for the benefit of yourselves and those who travel…(5:96)

    Ibn ‘Abbaas said: “ Sayduhu (lit. hunting, pursuit) refers to whatever is taken from it alive, and ta’aamuhu (lit. its food) means whatever is taken dead.”

    3 There are certain animals who are halal (lawful) as long as they have been slaughtered in the Islamic way

    These animals are  cows, sheep, lamb, chickens, hens, turkey, ducks, camels, goats, goose, ostrich, etc if they are slaughtered in the halal way.

    Allah says

    “Eat not (O believers) of that (meat) on which Allah’s Name has not been pronounced (at the time of the slaughtering of the animal)”

    [al-An’aam 6:121]

    So the halal way of slaughtering an Animal which is regarded as halal to eat is having a sharp knife saying Bismillaah, wa Allaahu akbar (In the name of Allah and Allah is Most Great). and then cutting the throat and esophagus of the animal and letting the blood flow. After the blood has drained out the animal is fit for consumption (note the head can only be cut of after the blood has drained out. It is also sunnah to have the anima’s head facing the qibla. note if the animal is killed in any other way (such as by strangulation, electric shock, stunning, poison etc) it becomes Haram to eat.

    al-Saheehayn that Anas (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) slaughtered two rams with his own hand, and he said Bismillaah and Allaahu akbar. Narrated by al-Bukhaari, 7/130, no. 5554; Muslim, 3/1556, no. 1966; Ahmad, 3/115. 

    4 An Animal who is normally allowed to eat but it has fed on haram feed is known as Jallaalah and it cannot be eaten until it has been kept for three days and nights and fed only with halal feed.

    It says in Kashshaaf al-Qinaa‘ (6/193): Jallaalah – which refers to animals most of whose food is najis – is haraam, as is its milk, because of the report narrated by Ibn ‘Umar who said: The Prophet (blessings and peace of Allah be upon him) forbade eating jallaalah or (drinking) its milk. Narrated by Ahmad, Abu Dawood and at-Tirmidhi who said: (it is) hasan ghareeb. It was classed as saheeh by al-Albaani in al-Irwaa’, 2503…

    … (it is haraam) until it has been kept for three days and nights, because if Ibn ‘Umar wanted to eat (such an animal), he would keep it for three days and feed it with pure food, and prevent it from eating impure food, whether it was a bird or animal, because the factor that was preventing it from being halal would be removed thereby. End quote.

    5 Narrated Anas regarding the story of the hare: he (Abu Talha) slaughtered it and sent its launch to Allah’s Messenger (SAW) and he accepted it. (Agreed Upon).

    6 Narrated Ibn Abu Ammar. I asked jabir, “Is hyena a game ?” He replied, “Yes.” I asked “Did Allah’s Messenger (SAW) say that?” He replied, “Yes.” (Reported by Ahmad and Al-Arba’a. Al-Bukhari and ibn hibban graded it Sahih)

    7 Narrated Abu Qatada regarding the Zebra’s story; the Prophet (SAW) ate from it. (Agreed upon)

    8 Ibn `Umar said that the Prophet said: We have been allowed two dead things and two bloody things: fish and locusts; and liver and spleen. (Ash-Shafi`i, Ahmad, Ibn Majah, and Ad-Daraqutni )  (know as long as liver and spleen is from an animal which is halal to eat)

    9 Certain foods are allowed although the prophet disliked to eat them himself.


    “Khaalid ibn al-Waleed reported that some grilled lizard meat was brought to the Prophet (peace and blessings of Allah be upon him) and put in front of him. He stretched out his hand to take some, but one of the people present said, ‘O Messenger of Allah, it is lizard meat,’ so he pulled his hand back. Khaalid ibn al-Waleed asked, ‘O Messenger of Allaah, is lizard haram?’ He said, ‘No, but it is not known among my people and I cannot face eating it.’ So Khaalid took some of the lizard meat and ate it, whilst the Messenger of Allah (peace and blessings of Allaah be upon him) looked on.” (Reported by al-Bukhaari, 4981, al-Nisaa’i, 4242, and Abu Dawood, 3300).

    Meat of Christians and Jews

    The Christians and Jews are regarded people of the book because Allah’s messengers came to them with original Bible and Original Torah but the Christians and Jews changed those books and in doing so became Kaffirs. Because they are Ahle Kitab Kaffirs not say other types of kaffirs it is allowed to to eat meat that is slaughtered by them on conditions that the meat is slaughtered and on the condition that animal is of those types which are halal and that the animals throat and esophagus of the animal are cut and the blood is allowed to flow and that no name other than Allah’s is mentioned nor is it dedicated to anyone other than Allah.

     The Prophet (peace and blessings of Allah be upon him) was invited to eat some barley bread and other food by a Jewish boy. Narrated by Ahmad, classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 1/71.

    The Prophet (peace and blessings of Allah be upon him) and his companions did wudoo’ from the leather water skin of a mushrik woman. Narrated by al-Bukhaari, 337; Muslim, 682

    Made lawful to you this day are At-Tayyibat [all kinds of Halal (lawful) foods, which Allah has made lawful (meat of slaughtered eatable animals, etc., milk products, fats, vegetables and fruits, etc.). The food (properly slaughtered cattle, eatable animals, etc.) of the people of the Scripture (Jews and Christians) is lawful to you and yours is lawful to them. (Lawful to you in marriage) are chaste women from the believers and chaste women from those who were given the Scripture (Jews and Christians) before your time, when you have given their due Mahr (bridal money given by the husband to his wife at the time of marriage), desiring chastity (i.e. taking them in legal wedlock) not committing illegal sexual intercourse, nor taking them as girl-friends. And whosoever disbelieves in the Oneness of Allah and in all the other Articles of Faith [i.e. His (Allah’s), Angels, His Holy Books, His Messengers, the Day of Resurrection and Al-Qadar (Divine Preordainments)], then fruitless is his work, and in the Hereafter he will be among the losers. (quran 5:5

    In  reality Christian nowadays kill animals mostly by haram methods. Many scholars say such kind of meat is thus not allowed. Some Jews do slaughter their animals by cutting the animals animals throat and esophagus and letting the blood flow but it is not clear if they mention any one else’s name other than Allah’s.

     Aisha (may Allah be pleased with her) said that some people said to the Prophet (peace be upon him) that a people come to them with meat which they do not know whether they have mentioned the name of Allah upon it or not. The Prophet replied “Mention the name of Allah upon it and eat it (Bukhari)

    Also in a multinational company it is not even known who slaughtered the animal. The company may belong to a Jew r Christian but the worker may be Atheist or Hindu, Sikh or Buddhist etc.

    What if a person is stranded in a desert or an isolated and there is no halal food to eat?

    There are incidences were you will not  find any halal food at all. Not even an apple. You may only find a wild pig. If you do not kill and eat that wild pig then you will die of starvation. In such a case it is allowed for a person to eat a small amount of that pig. Just enough to survive until he can find halal food.

    Allah says (interpretation of the meaning):

    “Forbidden to you (for food) are: Al‑Maitah (the dead animals — cattle — beast not slaughtered), blood, the flesh of swine, and that on which Allah’s Name has not been mentioned while slaughtering (that which has been slaughtered as a sacrifice for others than Allah, or has been slaughtered for idols) and that which has been killed by strangling, or by a violent blow, or by a headlong fall, or by the goring of horns — and that which has been (partly) eaten by a wild animal — unless you are able to slaughter it (before its death) ‑ and that which is sacrificed (slaughtered) on An‑Nusub (stone‑altars). (Forbidden) also is to use arrows seeking luck or decision; (all) that is Fisqun (disobedience of Allah and sin). This day, those who disbelieved have given up all hope of your religion; so fear them not, but fear Me. This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion. But as for him who is forced by severe hunger, with no inclination to sin (such can eat these above mentioned meats), then surely, Allah is Oft‑Forgiving, Most Merciful”

    [al-Maa’idah 5:3]

    It so happened that in Chechnia some of the Mujahideen (Muslim fighters) ran out of food and could not find any food. Some of them died of hunger but one Mujahid managed to spot a wild pig and he killed it.  He ate just enough to survive. Had he not eaten it, he would have also  died like his comrades of starvation. So in this extreme case it was permitted for him to eat the wild pig.

    Some Muslim misunderstand this verse and believe that if they are in a city were there is no halal meat then they can eat haram meat. Haram meat is only allowed in a situation were there is absolutely no food at all. One doesn’t need meat or fish to survive.

    Once a group of new recruits of the Pakistani army were sent on patrol in a deserted area. Their communication equipment failed and they were stranded in that area for 2 weeks. One of them said there was no people and  no animals ( nor were there any fish) but they had lots of fruit there. But even the fruit was raw at that time of the year. He said we grabbed fruits and took a bite and threw it say this is raw. As time went by and we got extremely hungry we picked the raw fruit and said this is fine.  So they survived on that raw fruit for two weeks until the Pakistani Army was able to rescue them.

    So there is no excuse for someone eating haram meat if he can find something such as fruits, vegetables or fish to eat. There are people who even live their whole life eating vegetables.

    Going to the Masjid whilst eating certain halal foods

    Onions and garlic are Halal food and thus we can eat them but as they give a bad smell we should not go to the Masjid after eating them


     Narrated from Jaabir ibn ‘Abd-Allaah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “Whoever eats onions, garlic or leeks, let him not approach our mosque, for the angels are annoyed by the same things that annoy the sons of Adam.” Muslim (564)

    also ‘Umar ibn al-Khattaab (may Allah be pleased with him) said: “O people, you eat two plants which I think are nothing but bad: this onion and garlic. I saw the Messenger of Allah (peace and blessings of Allah be upon him), if he noticed their smell on a man in the mosque, ordering that he be taken out to al-Baqee’. Whoever eats them, let him cook them to death.” Muslim (567)

    Prophet (peace and blessings of Allah be upon him) said: “It is the duty of every Muslim to do ghusl on Friday, and to use the siwaak and put on perfume, if his family has any.” Ahmad (16445) This hadeeth was classed as saheeh by Shu’ayb al-Arna’oot in his commentary on al-Musnad.


    Utensil

    Silver and gold cups, plates, utensils, trays, boxes etc cannot be used to eat from or with.

    Umm Salamah reported that Prophet said: “The one who eats or drinks from a vessel of gold or silver is putting fire from Hell into his stomach.” (Reported by Muslim, 3/1634).


    Utensil of non Muslims

    ;Although food of the people of the book i.e Christians and Jews can be eaten if they mean the conditions mentioned above it should be noted that if their vessels are used for haram  things such as cooking pork or drinking  alcohol then you should avoid using those vessels and if you cannot find anything else then you should wash them with water ,making sure the impurities do not remain in them. As the following hadiths will explain.

    The Prophet (peace and blessings of Allah be upon him) was invited to eat some barley bread and other food by a Jewish boy. Narrated by Ahmad, classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 1/71.

    The Prophet (peace and blessings of Allah be upon him) and his companions did wudoo’ from the leather water skin of a mushrik woman. Narrated by al-Bukhaari, 337; Muslim, 682

    Abu Tha’labah al-Khushani   said: I said, “O Prophet of Allaah, I live in a land where there are some of the People of the Book; can we eat from their vessels?” He said: “As for what you said about the People of the Book, if you can find anything else, do not eat from their vessels, but if you cannot find anything else then wash them and eat from them.”  al-Bukhaari (5478) and Muslim (3567)

    report from Abu Dawood (3839): “We live next to some of the People of the Book who cook pork in their vessels and drink wine in their vessels.” The Messenger of Allah (peace and blessings of Allah be upon him) said: “If you can find anything else, eat from them and drink from them, but if you cannot find anything else, then wash them with water and eat and drink.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood.

    Going to a place were Alcohol is served

    References

    Ahmad (15022), Abu Dawood (2785) and Ibn Maajah (3121) narrated that Jaabir ibn ‘Abd-Allaah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) sacrificed two rams on the day of Eid. When he turned them to face towards the qiblah he said: “Verily, I have turned my face towards Him Who has created the heavens and the earth Haneefa (Islamic Monotheism, i.e. worshiping none but Allah Alone), and I am not of Al-Mushrikoon .Verily, my Salaah (prayer), my sacrifice, my living, and my dying are for Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists). He has no partner. And of this I have been commanded, and I am the first of the Muslims’ [cf. al-An’aam 6:79, 162-163]. O Allaah, from You and to You, on behalf of Muhammad and his ummah. In the name of Allah and Allah is most great.” Then he slaughtered them.

    The isnaad of this hadeeth may reach the level of hasan as Shu’ayb al-Arna’oot said in Tahqeeq al-Musnad.

    It says in al-Mawsoo’ah al-Fiqhiyyah (21/196), explaining the etiquette of slaughtering:

    The slaughterer should face towards the qiblah and the animal’s neck should be turned to face the qiblah, because Ibn ‘Umar (may Allah be pleased with him) disliked eating the meat of any animal that had been slaughtered facing any direction other than the qiblah, and no one among the Sahabah disagreed with him. That is narrated in some reports from Ibn Sireen and Jaabir ibn Zayd. End quote.

      
    It was narrated from Jaabir ibn ‘Abd-Allaah (may Allah be pleased with him) that he said: On the day of Khaybar, the Messenger of Allah (peace and blessings of Allah be upon him) forbade eating the flesh of domestic donkeys, but he granted a concession with regard to horses. Narrated by al-Bukhaari, 3982; Muslim, 1941.


    It was narrated that Asma’ bint Abi Bakr (may Allah be pleased with her) said: At the time of the Prophet (peace and blessings of Allah be upon him) we slaughtered a horse and ate it. Narrated by al-Bukhaari, 5191; Muslim, 1942.


    It was narrated that Jaabir (may Allah be pleased with him) said: We travelled with the Messenger of Allah (peace and blessings of Allah be upon him) and we used to eat the flesh of horses and drink their milk. Narrated by al-Daaraqutni and al-Bayhaqi. Al-Nawawi said: with a saheeh isnaad

    narrated from Khaalid ibn al-Waalid, that he said: The Messenger of Allah (peace and blessings of Allah be upon him) forbade the flesh of horses, mules and donkeys, and every wild animal that has fangs.” Narrated by Abu Dawood, al-Nasaa’i and Ibn Maajah.
    This hadeeth is da’eef (weak), and was classed as such by al-Albaani in Da’eef Abi Dawood.


    Al-Haafiz Moosa ibn Haroon said: This is a weak hadeeth. Al-Bukhaari said: This hadeeth is subject to further investigation.


    Al-Bayhaqi said: This is a mudtarab (faulty) isnaad, and in addition to that it contradicts the ahaadeeth of trustworthy narrators, which say that the meat of horses is permitted. Al-Khattaabi said: There is something wrong with its isnaad. Abu Dawood said: This hadeeth is mansookh (abrogated). Al-Nasaa’i said: The hadeeth which says that it is permissible is more sound. It is more likely, if this is saheeh, that it has been abrogated, because of what it says in the saheeh hadeeth, “

    Allah says
    He has forbidden you only the Maytatah (dead animals), and blood, and the flesh of swine, and that which is slaughtered as a sacrifice for others than Allah (or has been slaughtered for idols, etc., on which Allah’s Name has not been mentioned while slaughtering). But if one is forced by necessity without wilful disobedience nor transgressing due limits, then there is no sin on him. Truly, Allah is Oft-Forgiving, Most Merciful. (Quran 2.173)

    Allah says
    Say (O Muhammad ): “I find not in that which has been inspired to me anything forbidden to be eaten by one who wishes to eat it, unless it be Maytatah (a dead animal) or blood poured forth (by slaughtering or the like), or the flesh of swine (pork, etc.) for that surely is impure, or impious (unlawful) meat (of an animal) which is slaughtered as a sacrifice for others than Allah (or has been slaughtered for idols, etc., or on which Allah’s Name has not been mentioned while slaughtering). But whosoever is forced by necessity without wilful disobedience, nor transgressing due limits, (for him) certainly, your Lord is Oft Forgiving, Most Merciful.” (Quran 6.145)

    Allah says
    They ask you (O Muhammad ) what is lawful for them (as food ). Say: “Lawful unto you are At-Tayyibat [all kind of Halal (lawful-good) foods which Allah has made lawful (meat of slaughtered eatable animals, milk products, fats, vegetables and fruits, etc.)]. And those beasts and birds of prey which you have trained as hounds, training and teaching them (to catch) in the manner as directed to you by Allah; so eat of what they catch for you, but pronounce the Name of Allah over it, and fear Allah. Verily, Allah is Swift in reckoning.”
    Made lawful to you this day are At-Tayyibat [all kinds of Halal (lawful) foods, which Allah has made lawful (meat of slaughtered eatable animals, etc., milk products, fats, vegetables and fruits, etc.). The food (slaughtered cattle, eatable animals, etc.) of the people of the Scripture (Jews and Christians) is lawful to you and yours is lawful to them. (Lawful to you in marriage) are chaste women from the believers and chaste women from those who were given the Scripture (Jews and Christians) before your time, when you have given their due Mahr (bridal money given by the husband to his wife at the time of marriage), desiring chastity (i.e. taking them in legal wedlock) not committing illegal sexual intercourse, nor taking them as girl-friends. And whosoever disbelieves in the Oneness of Allah and in all the other Articles of Faith [i.e. His (Allah’s), Angels, His Holy Books, His Messengers, the Day of Resurrection and Al-Qadar (Divine Preordainments)], then fruitless is his work, and in the Hereafter he will be among the losers.
    O you who believe! When you intend to offer As-Salat (the prayer), wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to ankles . If you are in a state of Janaba (i.e. had a sexual discharge), purify yourself (bathe your whole body). But if you are ill or on a journey or any of you comes from answering the call of nature, or you have been in contact with women (i.e. sexual intercourse) and you find no water, then perform Tayammum with clean earth and rub therewith your faces and hands. Allah does not want to place you in difficulty, but He wants to purify you, and to complete His Favour on you that you may be thankful.
    And remember Allah’s Favour upon you and His Covenant with which He bound you when you said: “We hear and we obey.” And fear Allah. Verily, Allah is All-Knower of the secrets of (your) breasts. (Quran 4-7)
     

    Prophet (peace and blessings of Allah be upon him) said: “Allah has prescribed proficiency in all things, so if you kill, kill well, and if you slaughter, slaughter well. Let one of you sharpen his blade and spare suffering to the animal.” Narrated by Muslim, 1955.

  • Music

    Question : 


    I have always heard that music, singing and dancing are haram in Islam. I went to this other site for the first time,XXX, and typed in music and all of these articles appeared which said music, dancing, and singing in Islam is halal??? They said “as long as the 2 sexes are not close together and their is no drinking going on” etc. and they even have hadiths that try to prove our Prophet Muhammed s.a.w was ok with this??? I am very confused now… Could you PLEASE give a full, detailed explanation about the Islamic ruling on music, singing and dancing and when it is allowed, if it is even allowed at all. 

    Answer : 

    Praise be to Allaah. 

    Ma’aazif is the plural of mi’zafah, 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 ma’aazif 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: ma’aazif means drums (dufoof, sing. daff) and other instruments which are struck or beaten (Fath al-Baari, 10/55).

    Evidence of prohibition in the Qur’aan 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).

    Al-Sa’di (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-Sa’di, 6/150) 

    Ibn al-Qayyim (may Allaah have mercy on him) said: The interpretation of the Sahaabah and Taabi’in, that ‘idle talk’ refers to singing, is sufficient. This was reported with saheeh isnaads from Ibn ‘Abbaas and Ibn Mas’ood. Abu’l-Sahbaa’ said: I asked Ibn Mas’ood 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 Qur’aan. 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 Qur’aan 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 Qur’aan 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 Qur’aan 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). 

    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 Allaah’s 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 Shaytaan’s] 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). 

    Allaah says (interpretation of the meaning):

    “Do you then wonder at this recitation (the Qur’aan)? 

    And you laugh at it and weep not, 

    Wasting your (precious) lifetime in pastime and amusements (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 amusements (singing)”] 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 Qur’aan, 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 amusements (singing)” – 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). 

    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 ta’leeqan, 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 mu’allaq and majzoom. He said: Chapter on what was narrated concerning those who permit alcohol and call it by another name. 

    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 sharee’ah, 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 ma’aazif are haraam, and ma’aazif means musical instruments according to the scholars of (Arabic) language. This word includes all such instruments. (al-Majmoo’, 11/535).

    Ibn al-Qayyim (may Allaah have mercy on him) said: And concerning the same topic similar comments were narrated from Sahl ibn Sa’d al-Saa’idi, ‘Imraan ibn Husayn, ‘Abd-Allaah ibn ‘Amr, ‘Abd-Allaah ibn ‘Abbaas, Abu Hurayrah, Abu Umaamah al-Baahili, ‘Aa’ishah Umm al-Mu’mineen, ‘Ali ibn Abi Taalib, Anas ibn Maalik, ‘Abd al-Rahmaan ibn Saabit and al-Ghaazi ibn Rabee’ah. 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! 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 (music) 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 Qur’aan 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).

    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).

    Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: The view of the four Imaams is that all kinds of musical instruments are haraam. It was reported in Saheeh al-Bukhaari and elsewhere that the Prophet (peace and blessings of Allaah be upon him) said that there would be among his ummah those who would allow zinaa, silk, alcohol and musical instruments, and he said that they would be transformed into monkeys and pigs… None of the followers of the imaams mentioned any dispute concerning the matter of music. (al-Majmoo’, 11/576). 

    Al-Albaani (may Allaah have mercy on him) said: The four madhhabs are agreed that all musical instruments are haraam. (al-Saheehah, 1/145).

    Ibn al-Qayyim (may Allaah have mercy on him) said: The madhhab of Abu Haneefah is the strictest in this regard, and his comments are among the harshest. His companions clearly stated that it is haraam to listen to all musical instruments such as the flute and the drum, even tapping a stick. They stated that it is a sin which implies that a person is a faasiq (rebellious evil doer) whose testimony should be rejected. They went further than that and said that listening to music is fisq (rebellion, evildoing) and enjoying it is kufr (disbelief). This is their words. They narrated in support of that a hadeeth which could not be attributed to the Prophet (peace and blessings of Allaah be upon him). They said: he should try not to hear it if he passes by it or it is in his vicinity. Abu Yoosuf said, concerning a house from which could be heard the sound of musical instruments: Go in without their permission, because forbidding evil actions is obligatory, and if it were not allowed to enter without permission, people could not have fulfilled the obligatory duty (of enjoining what is good and forbidding what is evil). (Ighaathat al-Lahfaan, 1/425). 

    Imaam Maalik (may Allaah have mercy on him) was asked about playing the drum or flute, if a person happens to hear the sound and enjoy it whilst he is walking or sitting. He said: He should get up if he finds that he enjoys it, unless he is sitting down for a need or is unable to get up. If he is on the road, he should either go back or move on. (al-Jaami’ by al-Qayrawaani, 262). He (may Allaah have mercy on him) said: “The only people who do things like that, in our view, are faasiqs.” (Tafseer al-Qurtubi, 14/55). 

    Ibn ‘Abd al-Barr (may Allaah have mercy on him) said: Among the types of earnings which are haraam by scholarly consensus are ribaa, the fee of a prostitute, anything forbidden, bribes, payment for wailing over the dead and singing, payments to fortune-tellers and those who claim to know the unseen and astrologers, payments for playing flutes, and all kinds of gambling. (al-Kaafi). 

    Ibn al-Qayyim (may Allaah have mercy on him) said, explaining the view of Imaam al-Shaafa’i: His companions who know his madhhab (point of view) stated that it is haraam and denounced those who said that he permitted it. (Ighaathat al-Lahfaan, 1/425).

    The author of Kifaayat al-Akhbaar, who was one of the Shaafa’is, counted musical instruments such as flutes and others, as being munkar (evil), and the one who is present (where they are being played) should denounce them. (He cannot be excused by the fact that there are bad scholars, because they are corrupting the sharee’ah, or evil faqeers – meaning the Sufis, because they call themselves fuqaraa’ or faqeers – because they are ignorant and follow anyone who makes noise; they are not guided by the light of knowledge; rather they are blown about by every wind. (Kifaayat al-Akhbaar, 2/128).

    Ibn al-Qayyim (may Allaah have mercy on him) said: With regard to the view of Imaam Ahmad, his son ‘Abd-Allaah said: I asked my father about singing. He said: Singing makes hypocrisy grow in the heart; I do not like it. Then he mentioned the words of Maalik: the evildoers (faasiqs) among us do that. (Ighaathat al-Lahfaan). 

    Ibn Qudaamah, the researcher of the Hanbali madhhab – (may Allaah have mercy on him) said: Musical instruments are of three types which are haraam. These are the strings and all kinds of flute, and the lute, drum and rabaab (stringed instrument) and so on. Whoever persists in listening to them, his testimony should be rejected. (al-Mughni, 10/173). And he said (may Allaah have mercy on him); If a person is invited to a gathering in which there is something objectionable, such as wine and musical instruments, and he is able to denounce it, then he should attend and speak out against it, because then he will be combining two obligatory duties. If he is not able to do that, then he should not attend. (al-Kaafi, 3/118) 

    Al-Tabari (may Allaah have mercy on him) said: The scholars of all regions are agreed that singing is makrooh and should be prevented. Although Ibraaheem ibn Sa’d and ‘Ubayd-Allaah al-‘Anbari differed from the majority, (it should be noted that) the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Adhere to the majority.” And whoever dies differing from the majority, dies as a jaahili. (Tafseer al-Qurtubi, 14/56). In earlier generations, the word “makrooh” was used to mean haraam, then it took on the meaning of “disliked”. But this is to be understood as meaning that it is forbidden, because he [al-Tabari] said “it should be prevented”, and nothing is to be prevented except that which is haraam; and because in the two hadeeths quoted, music is denounced in the strongest terms. Al-Qurtubi (may Allaah have mercy on him) is the one who narrated this report, then he said: Abu’l-Faraj and al-Qaffaal among our companions said: the testimony of the singer and the dancer is not to be accepted. I say: if it is proven that this matter is not permissible, then accepting payment for it is not permissible either.

    Shaykh al-Fawzaan (may Allaah preserve him) said: What Ibraaheem ibn Sa’d and ‘Ubayd-Allaah al-‘Anbari said about singing is not like the kind of singing that is known nowadays, for they would never have allowed this kind of singing which is the utmost in immorality and obscenity. (al-I’laam) 

    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-Shu’bi, al-Nakha’i and Maalik regarded that as makrooh [i.e., haraam]. Abu Thawr, al-Nu’maan – Abu Haneefah (may Allaah have mercy on him) – and Ya’qoob 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).

    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.

    In a similar vein is the hadeeth of ‘Aa’ishah (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 Bu’aath – 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”. 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).

    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)

    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 wa’l-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:

    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 puberty 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).

    Ibn al-Jawzi (may Allaah have mercy on him) said: ‘Aa’ishah (may Allaah be pleased with her) was young at that time; nothing was transmitted from her after she reached the age of puberty except condemnation of singing. Her brother’s 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 ‘Aa’ishah 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 Taabi’een listened to singing, and that they saw nothing wrong with it!

    Al-Fawzaan (may Allaah preserve him) said: We demand them to show us saheeh isnaads going back to these Sahaabah and Taabi’een, 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 da’eef. 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.

    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‑Miskeen (the poor).” 

    [al-Haaqqah 69:33-34] 

    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 Mas’ood 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 Taabi’een. (Tafseer al-Qurtubi). 

    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!

    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 Qur’aan 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 Qur’aan, 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)

    Some say that music and musical instruments have the effect of softening people’s 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.

    Conclusion

    Perhaps – for fair-minded and objective readers – this summary will make it clear that the view that music is permissible has no firm basis. There are no two views on this matter. So we must advise in the best manner, and then take it step by step and denounce music, if we are able to do so. We should not be deceived by the fame of a man in our own times in which the people who are truly committed to Islam have become strangers. The one who says that singing and musical instruments are permitted is simply supporting the whims of people nowadays, as if the masses were issuing fatwas and he is simply signing them! If a matter arises, they will look at the views of fuqahaa’ on this matter, then they will take the easiest view, as they claim. Then they will look for evidence, or just specious arguments which are worth no more than a lump of dead meat. How often have these people approved things in the name of sharee’ah which in fact have nothing to do with Islam!

    Strive to learn your Islam from the Book of your Lord and the Sunnah of your Prophet. Do not say, So-and-so said, for you cannot learn the truth only from men. Learn the truth and then measure people against it. This should be enough for the one who controls his whims and submits himself to his Lord. May what we have written above heal the hearts of the believers and dispel the whispers in the hearts of those who are stricken with insinuating whispers. May it expose everyone who is deviating from the path of Revelation and taking the easiest options, thinking that he has come up with something which none of the earlier generations ever achieved, and speaking about Allaah without knowledge. They sought to avoid fisq (evildoing) and ended up committing bid’ah – may Allaah not bless them in it. It would have been better for them to follow the path of the believers.

    And Allaah knows best. May Allaah bless and grant peace to His Messenger who made clear the path of the believers, and to his companions and those who follow them in truth until the Day of Judgement.

    Summary of a paper entitled al-Darb bi’l-Nawa li man abaaha al-Ma’aazif li’l-Hawa by Shaykh Sa’d al-Deen ibn Muhammad al-Kibbi.

    For more information, please see:

    Al-I’laam bi Naqd Kitaab al-Halaal wa’l-Haraam, by Shaykh al-‘Allaamah Saalih ibn Fawzaan al-Fawzaan

    Al-Samaa’ by Shaykh al-Islam Ibn al-Qayyim

    Tahreem Aalaat al-Tarab, by Shaykh Muhammad Naasir al-Deen al-Albaani (may Allaah have mercy on him)



    Islam Q&A 
    Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)


     






    Question : 


    I read an article by some writer which said that singing and music are permissible, and refuted those who say that these things are haraam. He encouraged the broadcasting of recordings by dead singers as a means to preserve their memory and the art that they produced during their lives and lest the living be deprived of listening to that art and seeing it. He said: There is no text in the Holy Qur’aan which forbids singing and music, and in the Messenger of Allaah (peace and blessings of Allaah be upon him) we have a good example, and he used to listen to singing and music, and enjoined them at Eid and on occasions such as marriage and other joyous occasions. Then he said: And there are da’eef (weak) ahaadeeth which some quote as evidence that singing and music are forbidden, but it is not right to attribute them to the Prophet (peace and blessings of Allaah be upon him) in order to support an opinion or prevent something that some people do not agree with. Then he quoted the opinions of some of the scholars who say that singing is allowed. 

    Answer : 

    Praise be to Allaah. 

    The Standing Committee for Academic Research and Issuing Fatwas issued a statement refuting this article, the text of which is as follows: 

    The scholars of the Standing Committee said: 

    In refutation of these specious arguments the Committee has stated the following: 

    Firstly: it is not permissible for anyone to discuss matters of sharee’ah except scholars of sharee’ah who are specialized and qualified to research and examine issues. The writer of this article is not a seeker of shar’i knowledge (taalib ‘ilm) so it is not permissible for him to discuss something in which he is not specialized. Hence he has made many mistakes and said many ignorant things, and spoken about Allaah and His Messenger (peace and blessings of Allaah be upon him) without knowledge. This is a sinful matter and is misguiding his readers. By the same token it is not permissible for the media – newspapers, magazines, etc – to give space to those who are not scholars of sharee’ah to discuss shar’i rulings and write about things that are not their specialty, so that the Muslims may be protected from their ideas and beliefs. 

    Secondly: Nothing can benefit the deceased after his death except that which is indicated by the shar’i evidence, such as the report in which the Messenger (peace and blessings of Allaah be upon him) said: “When a man dies, his (good) deeds come to an end except three: ongoing charity, beneficial knowledge and a righteous son who will pray for him.” Narrated by Muslim, 1631. As for the sins that a person committed during his lifetime, and died without having repented from them – including singing – he will be punished for them unless Allaah forgives him for them by His Grace and kindness. So it is not permissible to resurrect them and revive them after he has died, lest that sin be added to the sins that he committed during his lifetime, because the harm of that extends to others, as the Prophet (peace and blessings of Allaah be upon him) said: “Whoever introduces a bad practice into Islam, the burden of that sin will be upon him, as will the sin of those who do it after him, without that detracting from their burden in the slightest.” Narrated by Muslim, 1017. 

    Thirdly: With regard to his comment that “There is no text in the Holy Qur’aan which forbids singing and music,” this reflects his ignorance of the Qur’aan. Allaah says (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 without knowledge, and takes it (the path of Allaah, or the Verses of the Qur’aan) by way of mockery. For such there will be a humiliating torment (in the Hell‑fire)”

    [Luqmaan 31:6] 

    The majority of mufassireen say that what is meant by Lahwa al-hadeeth (“idle talks”) in this verse is singing. Another group says that it is every sound of entertainment, which includes flutes, stringed instruments and so on. All of these mislead men from the path of Allaah and cause misguidance. It is proven that Ibn Mas’ood (may Allaah be pleased with him), the great Sahaabi who was one of the scholars of the Sahaabah (may Allaah be pleased with them) said, commenting on this verse: “By Allaah, this refers to singing.” And he said: “It causes hypocrisy to grow in the heart as water causes herbs to grow.” 

    And there are many ahaadeeth which point to the prohibition of singing and musical instruments and indicate that they are a means which leads to great evil and bad consequences. The great scholar Ibn al-Qayyim (may Allaah be pleased with him) discussed the rulings on singing and musical instruments in great detail in his book Ighaathat al-Lahfaan. 

    Fourthly: This writer tells lies about the Prophet (peace and blessings of Allaah be upon him) by saying that he used to listen to songs and music and enjoined them at Eid and on occasions such as marriage and other joyous occasions. It is proven that he (peace and blessings of Allaah be upon him) granted a dispensation to women only, when there are no men present, allowing them to beat the daff and sing nasheeds which are free of any mention of love or the music and instruments, which includes the permissive songs that exist nowadays. Rather he allowed nasheeds that are free of such offensive characteristics and he allowed beating the daff only, not other kinds of drums or musical instruments, to proclaim marriage. It is narrated in saheeh ahaadeeth, as in Saheeh al-Bukhaari, that the Prophet (peace and blessings of Allaah be upon him) forbade musical instruments of all types and issued stern warnings against them. It is narrated in Saheeh al-Bukhaari and other books of hadeeth that the Prophet (peace and blessings of Allaah be upon him) said: “There will be among my ummah people who will regard as permissible zina (adultery), silk, alcohol and ma’aazif (musical instruments). Some people will camp at the top of a mountain with their shepherd looking after their sheep, and a poor man will come and ask for something, and they will say, ‘Come back to us tomorrow.’ But Allaah will destroy them and level the mountain, and will turn others into monkeys and pigs until the Day of Resurrection.” 

    The word ma’aazif (translated above as musical instruments) refers to singing and all kinds of instruments. The Messenger of Allaah (peace and blessings of Allaah be upon him) condemned those who regard as permissible zina (adultery), the wearing of silk for men and the drinking of alcohol, and who listen to singing and musical instruments. He mentioned that alongside zina, alcohol and the wearing of silk by men, which indicates that singing and musical instruments are emphatically forbidden. 

    Fifthly: With regard to this writer’s comment that there are da’eef (weak) ahaadeeth which some quote as evidence that singing and music are forbidden, but it is not right to attribute them to the Prophet (peace and blessings of Allaah be upon him) in order to support an opinion or prevent something that some people do not agree with, this reflects his ignorance of the Sunnah, for the evidence that singing is forbidden is to be found partly in the Qur’aan and partly in Saheeh al-Bukhaari, as stated above, and partly in other books of Sunnah, which the earlier scholars used as evidence that singing and music are forbidden. 

    Sixthly: The opinion of some scholars who allow singing is an opinion that is refuted by the evidence which forbids that. The point here is that we should follow what the evidence says and not that which goes against it. We may take or leave the words of anyone except the Messenger of Allaah (peace and blessings of Allaah be upon him). 

    This writer must repent to Allaah from what he has written, and he should nor speak about Allaah and His Messenger without knowledge, for speaking about Allaah without knowledge is mentioned alongside shirk in the Book of Allaah. 

    May Allaah help us all to learn the truth and follow it. 

    May Allaah send blessings and peace upon our Prophet Muhammad and upon his family and companions. 



    Islam Q&A (www.islam-qa.com)

    Question : 


    i would like to know if muslims are allowed to lisen to islamic songs with instruments in it. please answer by using the quran and the sunnah or ijmaa.

    Answer : 

    Praise be to Allaah.

    The aayaat of the Qur’aan and the Ahaadeeth of the Prophet (peace and blessings of Allaah be upon him) indicate that musical instruments are condemned, and warn us against them. The Qur’aan teaches that playing these instruments is one of the things that leads people astray and constitutes mockery of the Signs of Allaah. Allaah says (interpretation of the meaning):

    “And of mankind is he who purchases idle talk to mislead (men) from the Path of Allaah, without knowledge, and takes it (the Path of Allaah, the Verses of the Qur’aan) by way of mockery. For such there will be a humiliating torment (in the Hell-fire).” [Luqmaan 31:6]

    Most of the scholars interpreted lahw al-hadeeth (“idle talk”) as meaning singing and musical instruments, and every voice that diverts people from the truth.

    Al-Tabari (Jaami’ al-Bayaan, 15/118-119), Ibn Abi’l-Dunya (Dham al-Malaahi, 33) and Ibn al-Jawzi (Talbees Iblees, 232) all reported that concerning the aayah (interpretation of the meaning):

    “[Allaah said to Shaytaan;] ‘And istafziz [literally means befool them gradually] those whom you can with your voice, make assaults on them with your cavalry and your infantry, mutually share with them wealth and children, and make promises to them.’ But Shaytaan promises them nothing but deceit” [al-Isra’ 17:64]

    Mujaahid said, “This refers to singing and flutes.”

    Al-Tabari reported that al-Hasan al-Basri said:

    “His voice is the tambourine.”

    Ibn al-Qayyim said in Ighaathat al-Lahfaan (1/252):

    “The grammatical structure here (idaafah – genitive or possessive) is used to make something specific (idaafat al-takhsees), and in all these words in the aayah it refers back to the Shaytaan [addressed here as ‘you’ by Allaah, may He be glorified]. Everyone who speaks about anything other than obedience of Allaah or plays a reed pipe, flute, tambourine or drum, all of this is the voice of Shaytaan.”

    Al-Tirmidhi reported in his Sunan (no. 1005) from Ibn Abi Layla from ‘Ata’ from Jaabir (may Allaah be pleased with him) who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) went to to al-Nakhl with ‘Abd al-Rahmaan ibn ‘Awf, when his son Ibraaheem was dying. He took the child in his lap and his eyes filled with tears. ‘Abd al-Rahmaan said, ‘Are you weeping when you have forbidden us to weep?’ He said, ‘I do not forbid weeping. What I have forbidden is two foolish and evil kinds of voices: voices at times of entertainment and play and the flutes of the Shaytaan, and voices at times of calamity and scratching the face and rending the garments and screaming.’”

    Al-Tirmidhi said: this is a hasan hadeeth. It was also reported by al-Haakim in al-Mustadrak, no. 1683, al-Bayhaqi in al-Sunan al-Kubra (4/69), al-Tayaalisi in Musnad (no. 1683) and by al-Tahhaawi in Sharh al-Ma’aani, 4/29, and it was classed as hasan by al-Albaani.

    Al-Nawawi said: “What is meant here is singing and musical instruments.” See Tuhfat al-Ahwadhi, 4/88.

    It was reported in a saheeh hadeeth from the Prophet (peace and blessings of Allaah be upon him) said: “In my ummah there will be people who allow fornication/adultery (zina), silk, wine and musical instruments [ma’aazif]. Some people will stay at the side of a mountain, and they will have flocks of sheep. When a poor person comes in the evening to ask them for something he needs, they will say. ‘Come back to us tomorrow.’ Then during the night Allaah will destroy them by causing the mountain to fall upon them, while He changes others into apes and swine. They will remain in such a state until the Day of Resurrection.’”

    (Reported by al-Bukhaari in al-Saheeh mu’allaqan, 51/10. Reported mawsoolan by al-Bayhaqi in al-Sunan al-Kubra, 3/272; al-Tabaraani in al-Mu’jam al-Kabeer, 3/319; and Ibn Hibbaan in al-Saheeh (8/265-266). Classed as saheeh by Ibn al-Salaah in ‘Uloom al-Hadeeth (32), Ibn al-Qayyim in Ighaathat al-Lahfaan (255) and Tahdheeb al-Sunan (5/270-272), al-Haafiz in al-Fath (10/51) and al-Albaani in al-Saheehah (1/140)).

    Al-Haafiz said in al-Fath (10/55): Ma’aazif refers to musical instruments. Al-Qurtubi reported from al-Jawhari that ma’aazif meant singing, and what it says in his book al-Sihaah is that it refers to musical instruments. It was also said that it is the sound of musical instruments. In a footnote by al-Dimyaati it says: ma’aazif is tambourines and other kinds of drums. The word ‘azif is applied to singing and all other kinds of instruments that may be played.

    Ibn al-Qayyim said in Ighaathat al-Lahfaan (1/256):

    The evidence for this is that ma’aazif refers to all kinds of things used for entertainment. There is no dispute among scholars of the Arabic language on this point. If they were halaal, he would not have condemned those who permitted them, or compared permitting them to permitting wine and zina.

    We may understand from the hadeeth that all kinds of musical instruments are forbidden. This is clear from the hadeeth for a number of reasons:

    The Prophet (peace and blessings of Allaah be upon him) said “… there will be people who allow…” It is clear that the things listed here, including musical instruments, are forbidden in sharee’ah, but those people will allow them.

    He 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 haraam 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 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.

    (See Hukm al-Ma’aazif by al-Albaani, Tas-heeh al-Ahkta’ wa’l-Awhaam al-Waaqi’ah fi Ahaadeeth al-Nabi ‘alayhi’l-salaam by Raa’id Sabri, 1/176).

    Shaykh Ibn Baaz said in Majmoo’ al-Fataawa, 3/423-424):

    “Ma’aazif refers to singing and musical instruments. The Prophet (peace and blessings of Allaah be upon him) told us that at the end of time there will come a people who will allow these things just as they will allow alcohol, zina and silk. This is one of the signs of his Prophethood, for all of this has happened. The hadeeth indicates that [musical instruments] are haraam, and condemns those who say they are halaal, just as it condemns those who say that alcohol and zina are allowed. The aayaat and ahaadeeth that warn against singing and musical instruments are many indeed. Whoever claims that Allaah has allowed singing and musical instruments is lying and is committing a great evil. We ask Allaah to keep us from obeying our desires and the Shaytaan. Even worse and more seriously sinful than that are those who say it is mustahabb. Undoubtedly this stems from ignorance about Allaah and His Religion; it is insolent blasphemy against Allaah and lying about His Laws. What is mustahabb is to beat on the daff [simple hand drum] at weddings. This is mustahabb for women only, in order to announce the wedding and to distinguish it from fornication. There is nothing wrong with women singing amongst themselves, accompanied by the daff, so long as the songs contain no words that encourage evil or distract people from their duties. It is also a condition that this should take place among women only, and there should be no mixing with men. It should also not cause any annoyance or disturbance to neighbours. What some people do, of amplifying such singing with loudspeakers is evil, because of the disturbance it causes to other Muslims, neighbours and others. It is not permissible for women, in weddings or on other occasions, to use any instrument other than the daff, such as the oud, violin, rebab (stringed instrument) and so on. This is evil, and the only concession that women are given is that they may use the daff.

    As for men, it is not permissible for them to play any kind of musical instrument, whether at weddings or on any other occasion. What Allaah has prescribed for men is training in the use of instruments of war, such as target practice or learning to ride horses and competing in that, using spears, shields, tanks, airplanes and other things such as cannons, machine guns, bombs and anything else that may help jihaad for the sake of Allaah.”

    Shaykh al-Islam said in al-Fataawa (11/569):

    “I know that in the ‘golden age’, the first and best three centuries, in the Hijaaz, in Syria, in the Yemen, in Egypt, in the Maghreb, in Iraq, in Khorasan, none of the religious and righteous people, the ascetics and those who worshipped Allaah much, would gather to listen to this whistling and clapping and drum-beating and so on. This was innovated after that at the end of the second century, and whenever the imaams saw it, they denounced it.”

    As for these anaasheed which are described as “Islamic” but are accompanied with musical instruments, giving them this name lends them some measure of legitimacy, but in fact they are singing and music, so calling them Islamic nasheeds is falsehood and deception. They cannot be a substitute for singing, as an evil thing cannot be substituted for another evil thing. We should replace something evil with something good. Listening to it on the grounds that it is Islamic and an act of worship is bid’ah, and Allaah does not allow this. We ask Allaah to keep us safe and sound.

    For more information, see:

    Talbees Iblees (237) and al-Madkhil by Ibn al-Haaj (3/109); al-Amr bi’l-Ittibaa’ wa’l-Nahy ‘an al-Ibtidaa’ by al-Suyooti (99 ff); Dham al-Malaahi by Ibn Abi’l-Dunya; al-I’laam bi-anna al-‘Azif haraam by Abu Bakr al-Jazaa’iri; Tanzeeh al-Sharee’ah ‘an al-Aghaani al-Khalee’ah wa Tahreem Aalaat al-Tarab by al-Albaani. 



    Islam Q&A 
    Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)

    Question : 


    Is it prohibited to listen to music which sound was produced by mouth but sounds like an instrument which is unspecific (i.e. no instruments are used)? 

    Answer : 

    Praise be to Allaah. 

    We put this question to Shaykh ‘Abd-Allaah ibn Jibreen (may Allaah preserve him) who answered as follows:

    In our opinion it is haraam because it sounds like, and could be taking the place of, musical instruments, which are forbidden and which distract people from remembering Allaah. So whatever takes their place is also haraam. And Allaah knows best. 



    Shaykh ‘Abd-Allaah ibn Jibreen (www.islam-qa.com)

    —–

    It was narrated that Anas ibn Maalik (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Two sounds are cursed in this world and the Hereafter: flutes (musical instruments) at times of joy and wailing at times of sorrow.” Narrated by al-Bazzaar and al-Diya’ al-Maqdisi in al-Ahaadeeth al-Mukhtaarah; classed as saheeh by al-Albaani in Tahreem Alaat al-Tarb, p. 51. 

    Being cursed means being cast out far from the mercy of Allaah. 

    Al-Tirmidhi narrated (2138) from ‘Imraan ibn Husayn that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Among this ummah will be (people who will be) swallowed up by the earth, transformed into pigs and monkeys, and pelted with stones from above.” A man among the Muslims said, “O Messenger of Allaah, when will that be?” He said: “When female singers and musical instruments appear, and wine is drunk.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. 

    Allaah says (interpretation of the meaning): “… And if Shaytaan causes you to forget, then after the remembrance sit not in the company of those people who are the zaalimoon (polytheists and wrong-doers, etc.).” [al-An’aam 6:68]

    Jaabir (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever believes in Allaah and the last day, should not sit at a table where wine is being served.” (Reported by al-Tirmidhi, no. 2801; classed as saheeh in Saheeh al-Jaami’, 6506).