Tag Archives: jalSAHS

TAZIYAH JALSAHS AND MUFTI RAZAUL HAQ – DARUL ULOOM ZAKARIYYA

Q: MF RAZAUL HAQ OF DARUL ULOOM ZAKARIYYA HAS QUOTED A HADEETH FROM BUKHARI TO PROVE THAT TA’ZIYAH JALSAHS ARE PERMISSIBLE. HE EVEN SAYS THAT HAZRAT ABU BAKR RADHIYALLAHU ANHU RENDERED A SPEECH AT A GATHERING AFTER THE DEMISE OF NABI SALLALLAHU ALAYHI WASALLAM?

PLEASE ADVISE.

A: Nabi Sallallahu Alayhi Wasallam said: “Whoever introduces into this Deen which is not part of it, is rejected.”

If the Sahaabah Radhiyallahu Anhum had Ta’ziyah Jalsahs, then why was Ta’ziyat Jalsahs not existent in the Shariah since their time until just very recently. In fact, the title ‘Ta’ziyat Jalsah’ is a newly-invented title.

Furthermore, Hazrat Abu Bakr Radhiyallahu Anhu did not host or participate or organize a Ta’ziyat Jalsah in honour of Nabi Sallallahu Alayhi Wasallam. Utilizing Hazrat Abu Bakr Radhiyallahu Anhu’s name in defence of a Bid’ah Ta’ziyah Jalsah is slanderous. Only Shias are capable of misusing the great and honourable name of Hazrat Abu Bakr Radhiyallahu Anhu.

The Hadeeth in Bukhari Shareef quoted by deviates does not make even the remotest reference to a Ta’ziyat Jalsah. The Sahaabi informally stood up and praised Allah and merely advised the Sahaabah Radhiyallahu Anhum to adopt Taqwa, make Istighfaar for their Ameer who passed away, etc. There was no Nazm, Qiraat, obituary, Khatam, congregational Dua, etc. Really, one has to be extremely stupid to use this Hadeeth as a basis for the new-fangled Bid’ati Ta’ziyah Jalsahs.

Just as how Moulood is Bid’ah, in the same way, these so-called Ta’ziyah Jalsahs are Bid’ah. The Shariah has a specific Sunnah method of carrying out Ta’ziyah.

The Masnoon Ta’ziyat (Condolence) practice of Islam consists of only a person visiting the home of the bereaved at any time during the first three days of the death, and to offer support, sympathy and encouragement to the bereaved relatives. .

Adding to or decreasing from the Deen anything, is not permissible. The Mufti who has the nerve of quoting Hazrat Abu Bakr Radhiyallahu Anhu’s noble name for a silly Ta’ziyah Jalsah, is behaving like a Shia-Kaafir! Likewise, the quote from Bukhaari has been misinterpreted.

Citing a Hadeeth or the illustrious names of the Sahaabah for a brand new innovated practice is a clear sign of adding to the Deen which is not part of it. By citing a Hadeeth, people start to believe that such innovated acts are part of Deen! Did the Mufti understand Ta’ziyat better than the Sahaabah? The Mufti/Molvi/Sheikh who presents such putrid arguments is behaving like the lost Mawlid/Meelaad/Moulood Bid’atis.

Are you sure that this rubbish Shia-Salafi-type argument has been disgorged from Mufti Razaul Haq? It is difficult to understand that Mufti Razaul Haq would write or blurt out such nonsense. If such Baatil views emerge from Darul Uloom Zakariyya or Mufti Razaul Haq, then at least you understand now why they are from the league of the Bid’ati Ulama-e-Soo.

Since when has Mufti Razaul Haq joined the league of the Bid’atis?

Since when has he joined the camp of the Ulama-e-Soo?

Since when has such a venerable Mufti degraded to such a low-level of the Shias?

Since when has such a Mufti ever become part of the Mudhilleen ilk?

May Allah guide this Mufti Razaul Haq to the right path. Ameen. But such a donkey-shia type so-called Fatwa only appeases the Taqiyah-deviates of this age.

Are people so corrupt that they are incapable of understanding that Ta’ziyah is not a Jalsah. This bid’ah so-called ‘ta’ziyah’ jalsah has absolutely not even a semblance of resemblance with the Masnoon Ta’ziyat act.

When people start quoting the Sahaabah in defence of their Haraam Bid’ah, then they should fear the everlasting consequences…

Advertisements

NAZM JALSAHS AND YOUR FAVORITE NAATS

SINGING AND LISTENING TO NAZMS AND NAZM/NAAT/QASEEDAH JALSAHS

This article has been written for those who follow the four Math-habs – those who subscribe to the Waajib doctrine of Taqleed. Those who pretend that they have a right to refer directly to the Hadeeth for proofs are not really targeted in this article. We are Muqallideen and our target is Muqallids – neither is our aim the plastic Mujtahids nor the salafi coprocreeps (Ahle-Hadath – the so-called Ahle Hadeeth).

The issue of singing is simple. It is recorded in the books of all four Math-habs in much detail. There is simply no need for a real Muqallid to bypass the Fuqaha of the four Math-habs in order to ascertain the ruling of singing songs, Nazms, Nasheeds, Qaseedahs, etc. Bypassing the Fuqaha and directly referring to Hadeeth for a Mas’alah is a salient trait of all ignoramuses such as modernists, liberals and the ghair-Muqallideen.

“And the mas’alah indicates that singing alone (without musical instruments) is sinful and likewise listening to it.” (Badaaius Sanaai) – This is the opinion of many Fuqaha despite the fact that some have given permissibility to sing alone in order to banish loneliness – not for entertaining others!

“And the Shahaadat (testimony) will not be accepted of that singer with whom people associate and he gathers people (for his singing Jalsahs).” (Mabsoot) – gathering people for singing (such as Nazm Jalsahs) is very sinful and Haraam! This is mentioned in many kutub.

As far as the rejection of the Shahaadat of a female singer is concerned, it is mentioned:

“because they have perpetrated a major sin due to Nabi Alayhis Salaatu Was Salaam’s prohibition on two repulsive/vile sounds/voices: the Naaihah – the female mourner (not the one who mourns upon her own calamity) and the Mughanniyyah – the female singer…The word ‘Mughanniyyah’ is used in general terms, so it (the prohibition) includes the woman who sings for herself as raising her voice is Haraam contrary to the singing of a man as the prohibition of a man’s singing is when he sings for an audience.” (Bahrur Raaiq)

There is absolutely no difference of opinion among all Authorities of all Math-habs, from the era of the Sahaabah, that singing for an audience is haraam. Such a singer is Mardudush Shahaadah (i.e. his testimony is not acceptable in the Shariah). Explaining this issue, Allamah Ibn Nujaim states the reason: ‘because he gathers people for a major sin’ – Bahrur Raaiq. Professional singing is Haraam according to all four Math-habs.

“The apparent meaning is that singing is a major sin, even if it is not sung for an audience, but even for one’s self in order to banish loneliness and this is the view of Sheikhul Islam” (Bahrur Raaiq)

“The Mashaaikh have explicitly mentioned that to sing for enjoyment/pleasure or to earn some money is Haraam without a difference of opinion” (Fathul Qadeer and other kitaabs) – What are Nazm Jalsahs for? Fun? Enjoyment?

If a person sings to himself in order to ward off loneliness, then it is permissible on condition that one does not sing to one’s self even for enjoyment. The song may not consist of immoral statements, and it should not develop into a habit. This is understood by studying the views of Allamah Sarakhsi, Allamah Kaasaani, Allamah Ibn Humaam, Allamah Aini, Fataawaa Hindiyyah etc.

It is explicitly mentioned in our Hanafi kutub that it is not permissible to attend gatherings of sin. One is not allowed to attend gatherings of sin. Allamah Margheenaani and other Fuqaha. explain this mas’alah very clearly. It is thus confirmed that to attend Nazm Jalsahs is not permissible. The magnitude of this major sin multiplies manifold when this haraam practice is perpetrated inside a Musjid as has become the practice nowadays. There are many more texts of our Fuqaha which prove that Nazm Jalsahs are Haraam. What the Fuqaha have stated, is in fact the view of the Qur’aan and Hadeeth.

NAZM JALSAH INGREDIENTS 

The following evils are attached to Nazms and Nazm Jalsahs which are in fact qawwaali clowning functions.

  • Singing for an audience which is Haraam.
  • Attending a Haraam function.
  • Listening to haraam.
  • Defiling the sanctity of the Masjid.
  • Professional Singing which is Fisq.
  • Honouring Fussaaq such as the so-called Hafez Abu Bakr, Ziyad Patel, Zain Bhika, etc.
  • Gatherings of Fussaaq.
  • The presence of women even if it is in a so-called ‘Purdah’ facility/section.
  • Female emergence from the home for this haraam function is Haraam.
  • Women listening to males singing which is Haraam.
  • Justifying the Haraam misdeeds – the trademark  quality of the Mudhilleen & Ulama e Soo’.
  • Broadcasting over radio or TV the Haraam Jalsah. Women also listen to it.
  • Singing for enjoyment and entertainment which is Haraam even in privacy.
  • Haraam tunes and back-ground sounds.
  • It is in conflict with All Four Math-habs, i.e. the Shariah of the Qur’aan and Hadeeth.

THE RULINGS OF THE FUQAHA

As far as the Ummah is concerned, the final word in any matter of the Shariah is the ruling of the Fuqaha (the Jurists) of Islam, the highest of whom were the Aimmah-e-Mujtahideen such as Imaam Abu Hanifah, Imaam Maalik, Imaam Shaafi and Imaam Ahmad Bin Hambal (rahmatullah alayhim). These were the greatest authorities of the Shariah after the Sahaabah.

The Qur’aan and all the Ahaadith pertaining to an issue were in front of them. It is the height of stupidity, insolence and absurdity for any one in this belated age to attempt to negate and refute the rulings of these illustrious Fuqaha by citing certain Ahaadith which ostensibly conflict with their rulings. It is kufr to refute the rulings of the Shariah which the illustrious Fuqaha have formulated on the basis of the Qur’aan and Sunnah. No one can ever hope to understand the Qur’aan and Sunnah better than the Aimmah Mujtahideen and the Fuqaha in general.

Ignoramuses, zindeeqs and mulhids see contradictions between the rulings of the Fuqaha and the Qur’aan and Hadith. It is the kufr and nifaaq lurking in their hearts, which impels them to refute the rulings of the Fuqaha of Islam.

On the issue of singing and music, there exists a consensus which is as old as Islam. This consensus of the Fuqaha cannot be scuttled by the nafsaani corrupt opinions of the modernist deviates and ignoramuses of this age.

A FINAL STUPID ARGUMENT

We are sorry to say this, but we find even Ulama/Sheikhs of the Idaarahs/Darul Ulooms and Jamiats condoning such Haraam by quoting the Hadith of Hazrat Hassaan Bin Thaabit Radhiyallahu Anhu. We doubt such ‘Ulama’ being true Ulama as they don’t even understand the meaning of Taqleed and they don’t seem to appreciate or even understand the value and role of the Fuqaha.

Hadith is not the function and playing field of a Muqallid. Only Mujtahideen are allowed to pasture in the Field of Hadith. It is deviation (dhalaal) for a muqallid to present daleel from Hadith. It is Waajib for the Muqallid to present daleel only from the statements of the Fuqaha of the Math-hab.

Nowadays, this diversion from this acknowledged principle displays the unprincipled way of argument of the present-day Ulama. Whilst it is permissible to cite a Hadith for a bayaan on moral issues, it is not permissible for a muqallid to attempt to substantiate his case on the basis of Hadith. This unprincipled way of arguing becomes more abhorrent when a stupid muqallid who has become too big for his boots presents a case in conflict with the Fuqaha of the Math-hab.

It is indeed lamentable to observe that in this entire argument of Nazm Jalsahs, Mowlood, halqah and bid’ah thikr, and all other Bid’aat, the votaries of these practices have left out the Fuqaha in entirety. They cite and distort what the Sufiya have said. The Fuqaha are the Physicians of the Ummat. They are extremely far-sighted. They understand the basis and purpose of the Ahkaam. They penetrate to the depth of the Ahaadith, extract the true illat (rationale) of the commands and prohibitions. Then they extend the law of prohibition wherever they detect the presence or the development of fitnah (corruption). They therefore prohibit all forms of singing be it without musical instruments in order to close the avenue of future corruption and moral turpitude. Hence, in any clash of opinion between the Muhadditheen and the Fuqaha, or the Sufiya and Fuqaha, the word of the latter is the Law of the Shariah.. It is the verdict of the Fuqaha which is final and binding.

Such Ghair-Muqallid type of arguments are rejected. The votaries of these bid’ah practices should  present the dalaail of the Fuqaha of the Math-hab whom we are following. Singing which has become an occupation and a profession is not permissible. Such unlawful singing is a predominant feature of nazam-singing which the satanic radio stations run by misguided Muslims have introduced. It is not permissible to listen to the radio-qaseedahs on account of it having become an occupation, entertainment and a money-making profession, and also because of the haraam kuffaar musical tones which accompany the futility of nazams.

The English nazams are particularly evil and haraam due to the kuffaar style and tune of the singing. Nazms with musical instruments/tunes or accompanied by music is much worse and obviously Haraam as Music is Haraam!

One of the most effective tools of enticement which Dajjaal will offer will be music and singing with which he will lure, entrap and destroy people in the cauldron of kufr he will boil for them. May Allah Ta’ala save His servants from this captivating snare of Dajjaal.

KINDLY CLICK TO DOWNLOAD PAMPHLET:SINGING AND LISTENING TO NAZMS AND NAZM JALSAHS