Halal versus Tayyib – Abdal Hakim Murad: Ramadan Moments 1

 

Shaykh Abdal Hakim Murad discusses the ethical considerations of sustenance during Ramadan. He emphasises the importance of consuming not just “halal” – but also tayyib – food & drink. What is lawful? And what is good? Moving beyond mere legality, Shaykh Abdal Hakim Murad advocates for ethical consumption practices aligned with compassion, justice, and responsibility towards all creation, inspiring us to embody prophetic wisdom and mindfulness in our daily choices.

Modern “halal” meat is a mockery of Islam

O mankind, eat from whatever is on earth [that is] lawful and good and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy [2:168]

Eating meat in Islam is not a right or a duty. Eating meat is a privilege, extended to us by Allah with responsibilities attached.

Unfortunately, many Muslims today don’t seem to care about the food they eat, at the expense of their akirah. This article is a warning to Muslims around the world to start paying attention before its too late.

Industrial meat, egg and dairy operations operate under a capitalist system, not the Shariah. Consequently the only important component is money, not animal welfare or health. Under the Shariah animals have rights. Abuse of animals is haram. If you’re familiar with Islam then you know a woman went to hell for denying a cat food and water and on the day of judgement Muslims will have to account for their treatment of animals too.

So how are you going to explain to Allah on the day of judgement your decision to support a system that is inherently cruel and violates the rights of animals? In a sahih hadith the Prophet (saw) warns us that we’ll be cursed if we mistreat animals.

Jabir reported: The Messenger of Allah, peace and blessings be upon him, prohibited beating or cauterizing animals on the face.

In another narration, the Prophet said, “Allah has cursed whoever does this. Let not one of you mark the face or strike it.”

Yet most industrial animal facilities routinely beat animals and cauterize them on their face. In fact de-beaking (burning the beak off) is routine in all cage and battery chicken facilities. If you buy cage or battery chicken you’re providing a financial incentive for these companies to keep burning these chickens beaks off. How will you as a Muslim explain your actions to Allah on the day of judgement?

Often people will counter this point by saying that while their treatment is wrong, because they were slaughtered correctly the meat is still halal. This might be true, but its a technical truth that goes against the spirit of this religion, just like temporary marriage (Mutah or Misyar — Dont believe me? See what Qaradawi says about it). Furthermore, just because it is halal doesn’t mean you have to buy it, and while you might not be punished for eating the meat you might be punished for supporting the system. Do you want to take that risk?

Furthermore, eating meat every day comes at the expense of the wider globe. The carbon footprint from the meat industry grows with every passing second and the destructive results from climate change are already having a terrible effect (particularly in many Muslim countries). We know the Prophet (saw) and the Sahaba rarely ate meat so why do we need to eat it every day? Even if you argue that they rarely ate it because they were often poor or travelling you need to ask yourself the single most important question:

Would the Prophet (saw) do this today?

Would he eat meat from tortured animals? Would he eat meat every day knowing how detrimental industrial farming practices were on the globe? Would he buy meat knowing his money would be used to support a system that causes nothing but pain, misery and destruction?

Think long and hard about those questions.

This doesn’t mean you have to stop eating meat though, but if you want to actually respect the Shariah and follow the sunnah of the Prophet (saw) then you need to actually know what you’re eating. That means spending more money to buy free-range meat products that are in line with the spirit of the Shariah. It also means putting your money where your mouth is and not supporting halal businesses that source their meat from unethical suppliers. If you have a favorite restaurant that cooks amazing chicken biryani, find out where they get their chicken from and if its not acceptable tell them.

At the end of the day the choice is yours but if you love this religion and you care about your akhirah then stop treating animals like commodities and treat them like our Prophet (saw) would. Talk to your parents about this issue. Talk to your families about this issue. 

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Let's debunk 'halal hysteria'

The permissibility of Music- John Yahya Ederer

Question:

Some scholars and many zealous laymen claim that there is a consensus among jurists as to the prohibition of listening to any music with musical instruments. Some Imams say the opinion that allows it is a strange (شاذ) opinion, which is rejected as baseless by all prominent scholars and schools of thought. If this is true, how can so many Imams and scholars allow this new phenomenon of Islamic music using instruments?

Answer:

بسم الله والحمد لله والصلاة و سلام على رسول الله

In the name of Allah, and all praise and thanks is due to Allah,  and may He send peace and blessings upon the Prophet Muhammad

It is quite true that—historically—the prevalent (جمهور) opinion in Islamic jurisprudence regarding the use of and listening to musical instruments is that of prohibition (حرام). It is the official opinion of the four schools of thought, although various scholars from different schools held it is only disliked (مكروه) and many others deemed it permissible with the condition that the song is not immoral. It is not true that there is a consensus on it or that the opinion of permissibility is a strange opinion, which is a divergence from clear teachings of the Qur’an and Sunnah. In today’s world there are a growing number of prominent scholars that allow listening to instruments that don’t accompany sinful poetry (song).

We will—with divine support—show that this issue is a matter of legitimate disagreement based on scholarly derivation and interpretation (اجتهاد). Unfortunately, one of the main reasons for this research is that there is actually a movement among modern scholars to dismiss, suppress, or misrepresent the opinion of permissibility!

There is a claim that no prominent scholars ruled for the permissibility of musical instruments except for Yusuf al-Qaradawi, who is purported to solely rely on a strange opinion of Imam Ibn Hazm. This is false. There are hundreds, dare I say thousands, of scholars who held the permissibility of listening to music as long as the song is morally upright. The following are some of the most prominent scholars (mujtahideen) in our history who, not only deemed it permissible, but in some cases wrote a whole research to prove it!

• Abdullah bin Ja’far bin Abi Talib (al-Aqd al-Fareed 6/12)
• Sh. Abu Hamed al-Ghazali (vol. 6 pg. 1150 al-Ihyaa’)
• Imam al-Shawkani (Ibtal da’wa al-Ijmaa ala mutlaq al-Sama’)
• Imam ibn Hazm (Al-Muhallah)
• Imam Abdul-Ghani al-Nablusi (Idaahat al-Dalalaat fee sama’ al-alaat)
• Sultan al-Ulema al-Iz ibn Abdul-Salam (Rislat al-Sama’)
• Al-Qadi Ibn Qutaiba al-Daynoor (al-Rukhsah fi al-Sama’)
• Imam Ibn Tahir al-Qaysirany (pg. 31 al-Sama’)
• Imam al-Thahabi (al-Rukhsah fil-Ghinaa wa al-Turb)
• Abu Talib al-Makky (Qoot al-Quloob)
• al-Qady Ibn Al-Araby al-Makky (Ahkam al-Quran vol. 3 pg. 1494)
• Sh. Yusuf al-Majishoon the prominent Muhaddith (#3399 ibn al-Khuthayma)
• Ibn Daqeeq al-Eid (Iqtinas al-Sawanih)
• Sh. Jad Ali jad al-Haqq (fatawah #3280)
• Sh. Mahmood Al-Shaltoot (pg. 375 fatawaah)

May God shower them all with His Mercy!

Some scholars try to say that many of these scholars were simply saying that it is permissible to listen to songs a cappella—and some of their works do make that point in addition to the permissibility of also using musical instruments. Each one of these references refers to the opinion of permissibility for songs with instruments.

The following are the juristic proofs used to illustrate prohibition and the response from the scholars who are not convinced by the evidence or who see the evidence in a different way:

From the Qur’an: There are two verses which are interpreted as justifying prohibition supporting the clearer hadith(narration) on the subject. They are as follows:

“There are some people who buy distracting/entertaining speech without knowledge in order to mislead people from the path of God…” (Qur’an 31:6)

Only a couple out of the dozens of exegetes thought this had anything to do with musical instruments.

Many exegetes took the more common path of general meaning in the absence of an authentic text and said it refers to preferring or liking to listen to false speech, thus distracting one from Islam.

The vast majority of exegetes said it is talking about the singing of jahiliyyah (pre-Islamic days). Imam al-Qurtubi said that this and the other verse are those that the scholars use as evidence for the disliked (مكروه) nature of singing. Imam al-Qurtubi also narrates that this verse was revealed in the life of the Prophet ﷺ when a man bought a slave known for singing unIslamic songs of jahiliyyah (ignorance).

Many exegetes pointed out a weak hadith that is strengthened by the aforementioned circumstantial cause of revelation. The weak hadith states:

“.لا يحل بيعُ المُغنّياتِ ولا شِراؤهنّ وثمنهنّ حرامٌ”

“It is prohibited to buy or sell women singers of jahiliyyah. The price of such transaction is prohibited.”

The evidence for prohibition of Islamic Music in this verse is very weak. Any true scholar will surely admit that the verse is not evidence in and of itself; rather it is supportive to a couple hadiths and the position of many Companions.

The second verse is:

“(God is saying to Satan) Incite whoever you can among them with your voice…” (Qur’an 17:64)

Some scholars from the early generations said this is literal and it means that Satan is whispering to us to follow him and disobey God as is mentioned in the famous verse in Surah Ibrahim, “I had no authority over you except that I called you and you followed me…” (Qur’an 14:22). The great Imam of tafsir (exegesis) al-Tabari took the position as is his style that it is general and since there is no clear evidence specifying what is meant by “your voice” then it is taken literally and generally.

Many other scholars noted that the verse is talking about playing (لعب) and wasting time (لهو). Once again, no real scholar will claim that this verse in and of itself can be used to prohibit listening to music.

Let’s see what evidence we can find from the Sunnah (traditions of the Prophet ﷺ):

There is a hadith mentioned as an attachment (معلق) to a section in the authentic collection of Bukhari under the chapter of drinks #5590 titled those who seek permission of drinking alcohol by calling it another name. Imam al-Bukhari did not put the Hadith as an official Hadith in his authentic collection. According to Imam al-Muhallab the reason was because Hisham was not sure of the name of the companion (Al-Ibtal Al-Shawkani pg. 9) The hadith goes:

“…ليكونَنَّ من أمَّتي أقوامٌ ، يستحلُّونَ الحِرَ والحريرَ ، والخمرَ والمعازِفَ”

“There will be a group of people from my nation who will deem silk, alcohol and musical instruments as permissible…”

Some hadith scholars found a connected chain for this type of hadith. The most famous is the book by Ibn Hajr in his book “closing the attachments” (تغليق التعليق). There are scholars who argued against his assertions, but even if we were to accept his findings about a connection between al-Bukhari and Hisham bin Ammar there is still a problem with Hisham as a narrator among some prominent hadith scholars.

There are many concerning issues with this hadith. According to Imam al-Thahabi in his famous 4-volume book Mizan al-I’tidaal which accounts for all the weak narrators he could gather. Imam al-Thahabi mentions that Hisham bin Ammar used to be a veracious narrator, then he changed. He has narrated 400 hadiths that have no basis. He used to not narrate unless someone paid him. He was accused of changing the text. Imam Ahmad said he was reckless. Some narrated that he said the Qur’an has words from Gabriel and Muhammad ﷺ and is created speech.

Ibn Hajar acknowledges this, but justifies his ruling of the hadith through a different narration that has someone else narrating it other than Hisham. That hadith varies in text but does mention the people deeming musical instruments as permissible (which linguistically and logically doesn’t necessarily mean that it is prohibited). The next problem with thishadith, which is not solved by Ibn Hajar’s book, is a narrator named Atiyah bin Qays.

Atiyah bin Qays was a righteous man who hadith scholars agreed regarding his character and honesty (عدالة), but there is an issue among some scholars about his precision of memory and narrating (ضبط). Some famous scholars of hadith call him trustworthy (ثقة) just because he is a known pious man while the issue of his precision with hadith is unknown (مجهول). Some of them said although he is acceptable (far from Saheeh ) to be careful in narrating from him. This is mentioned by the hadith scholar Abu Hatem al-Razi in his book al-Jarh wa al-Ta’deel 2/37 and by Abu Bakr al-Bazzaar in his book Kashf al-Astar 1/106.

This is the best proof that the proponents of prohibition bring forth according to them. Other hadiths are relying on this one. For example:

“.ليكونن في هذه الأمة خسف، وقذف، ومسخ، وذلك إذا شربوا الخمور، واتخذوا القينات، وضربوا بالمعازف”

“There will be disgrace and defamation in this nation when they will drink alcohol and listen to music (literally female singers while beating on instruments).” (al-Suyooti al-Sagheer 7720)

Even a layman can see that the linguistic connotation does not in any way show a prohibition for listening to music, but rather a prohibition of the “party” scene. There are many other hadiths like this one that show that the combination of alcohol and music is a shameful and immoral scene. On this fact there is a consensus among scholars.  Even in the narration of the other hadith seen as the strongest proof, there are variations which focus on drinking alcohol by a different name and don’t even mention musical instruments. Thus Imam Bukhari’s precise classification.

Many people feel that even though we see the issues in the proofs used for prohibiting music, still it is the official opinion of the 4 main schools of thought and that shows that it was clear to those scholars who know better than us. The assumption here is that every scholar from the different schools of thought over the centuries was a mujtahid and was willing to challenge the opinion and evidence of his own school. This was simply just not the case as Dr. Mana’ al-Qattan narrates in his book on the history of legislation in Islamic history. He elucidates on the well-known unfortunate part of our history known as the closing of the doors to juristic reasoning (إغلاق باب الاجتهاد). For close to 8 centuries, most of the scholars passed down by memory and book most of the rulings of Islamic Law. For various reasons, they were uncomfortable with people changing or questioning popular rulings. Some of those who didn’t agree with this methodology like Ibn Taymiyyah (ra) or al-Suyooti (ra) were seen as dissidents. There is also some historical evidence that this ruling of prohibition of all music was heavily promoted toward the end of the Abbasi Caliphate because of the widespread immorality with music and drinking as many of the hadiths indicate. In my research, which really requires a whole book, there is more than meets the eye on the prevalence of the opinion prohibiting all instrumental music.

Proofs for the Permission of Good, Morally Upright Music:

1. There is a false claim that the Companions all prohibited it. Abdullah bin al-Zubair used to keep women playing guitars (lutes) and singing in his presence. (Idahaat al-Dalalat al-Nablusi 96)
2. There is no disagreement about the Ibrahim bin Sa’d bin Abdul Rahman bin Awf listening to songs with guitars (al-Sama’ Ibn Tahir 63)
3. Jews have always attributed music to Prophet David ‘alahi assalatu wassalam (peace and blessings be upon him). It is in the Bible, “The priests stood in waiting at their assigned places, along with the descendants of Levi who carried musical instruments used in service to the LORD that King David had made for giving thanks to the LORD—because his gracious love is eternal…” (2 Chronicles 7:6). So in the following hadith and commentary we have some solid evidence for the praise of good music:

“يا أبا موسى ، لقد أوتيتَ مِزمارًا مِن مزاميرِ آلِ داود”

“Abu Musa, Surely you have been given a voice like the music of David.” (Bukhari 5048)

Many scholars want to say that this hadith is simply referring to a beautiful voice. When we look into Ibn Hajar’s explanation of this hadith he comments with another sound hadith, “I entered Abu Musa’s house and I have not heard a cymbal, lute or a flute better than his voice.” (al-Fath)

The clear linguistic indication here is that the Prophet ﷺ is talking about musical instruments as though they are beautiful and delightful. That cannot be the case in something prohibited. It would be like him saying to his companion who earned a lot of money, “That’s even better than hijacking a caravan!”

4. Imam al-Thahabi’s recordings about scholars in his book on prominent Muslims. Here are two examples:

“Ishaaq al-Nadeem an Imam who was a great scholar master of many sciences. Known for music with untainted poetry…” (Siyar 11/118)

“Ulayyah sister of the commander of the faithful Haroon al-Rasheed ‘Well-refined poetess known for singing and music with a pleasant voice. A modest pious women of precedence…’” (Siyar 10/187)

There are hadiths that led many scholars from the schools of thought to permit listening to drums. Other prominent Malikisand Shafi’ees (two different schools of thought) allowed trumpets, flutes and tambourines. Those are all musical instruments and the Islamic legal practice of analogy (قياس) allows other instruments in the absence of a clear text prohibiting them.

Whichever opinion you feel is stronger, you are welcome to follow. Please don’t judge someone else because they follow a different opinion than you. Our scholars teach us the following principle in dealing with law—there shall be no rebuking in matters of legitimate disagreement.

.لا إنكار في مسائل الاختلاف

Islam has a rich tradition of knowledge that by divine decree has differing interpretations as to the details of law. Only God owns the absolute truth.

If you choose to listen to music, observe piety and do not listen to immoral music or choose to be in immoral environments. There is no doubt that much of today’s music is prohibited by Islam and even some Islamic music still brings bad environments.

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Is Music permitted?

This is a great question.

Ever since I put up that Maher Zain poster a few days ago, my question inbox has been hit hard with people trying to start a discussion about how music is impermissible. This is the first problem with the issue; that people are so quick to throw labels around and bang the gavel. 

We have to understand something very important, before we even begin to discuss music: tossing the label of haram around is something that has serious spiritual ramifications. Allah [swt] addresses this issue in Surat At Tahreem 66:1 “Oh Prophet, why do you prohibit what Allah has made lawful for you?” Prohibiting something that is permissible is a serious sin, and should be avoided. Also, allowing something that is a clear sin is also a major sin, and should definitely be avoided. It’s best to leave the legal conclusions up to qualified scholarship, not Google.

Now that we’ve covered that, music is a very encompassing discussion - kind of like food. Generally, food is halal, but there are certain kinds of food (and drink) that are impermissible. Meat that is haram, pork, alcohol, etc. Music carries a similar analogy, in the sense that it is generally permissible, but there are lots of artists and songs that are definitely impermissible. The issue with the “music is halal” rulings is that people take it and run away quickly, loading up their iPhones with songs instructing people how to get low to the floor, how to work it, shake it, asking whether or not you like it, and something to do with birthday cake. The legal rulings discussing the permissibility of music will not cover for those kinds of artists/albums/songs.

In general, wholesome music that is thought-provoking, reminds you of goodness, Divine presence, the wonder of humanity, etc. it’s what is covered in the legal rulings discussing the permissibility of music. If you’re going to listen to music, listen to music which influences you toward goodness.

Now, the response that people will send me is a hadith that is quoted like this:

the Prophet (peace and blessings be upon him) said, ‘From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk (clothes), the drinking of alcoholic drinks and the use of musical instruments, as lawful.’

Shaykh Yusuf Qaradawi addresses using this hadith as a proof:

Although this hadith is in Sahih Al-Bukhari, its chain of transmission is not connected to Prophet Muhammad (peace and blessings be upon him) and this invalidates its authenticity. Ibn Hazm rejects it for that very reason. Moreover, the sub-narrator, Hisham Ibn `Ammar is declared ‘weak’ by many scholars of the Science of Hadith Methodology.

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

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

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

I’ve heard the argument that “Quran should be your music,” and I find this thought process extremely problematic. Yes, there is absolutely nothing better to listen to than the Quran. Nothing. But re-read that statement carefully. Quran is meant to be listened to, not just heard. Quran shouldn’t become background music, something that is there just to fill the empty silence of a room. If you’re going to listen to Quran, then we need to listen to it and reflect on what is being said. It can’t be just left on like a TV while doing chores.

So. Is music halal? The studies and discussions that I’ve done and had with my teachers convinces me of the opinion that yes - certain kinds of music are halal - but the answer to that question is research and a decision you’ll have to make (along with guidance from scholars you trust). Along with teaching people that certain types of music are halal, we must also teach self-accountability and responsibility in choosing music that is healthy for the soul, and not music that influences or warps the heart into a hyperemotional, sexualized, depressed lump of flesh. Rather, listen to things that spark remembrance of Allah, of His creation, His graces, and all things that lead back to Him.

Also, if you feel that music is halal (after researching the issue), then don’t make those who abstain from it completely feel like they’re losers or lame. That’s their personal level oftaqwa, and they’re abstaining from it for reasons that are known to them, reasons that help them get closer to Allah. Ask yourself, though, “what songs are on my playlists?” and “what do these songs do to my emotions, my worldview, my mind?”

The Prophet, peace be upon him, said: “Consult your heart. Righteousness is that about which the soul feels tranquil and the heart feels tranquil, and wrongdoing is that which wavers in the soul and causes disturbance in the breast even though people again and again have given you their legal opinion.”

If you choose not to listen to music, to abstain from it, don’t cause an issue with people who are accepting of the legal rulings permitting certain types of wholesome music, including instruments.

Live and let live.

And Allah knows best.

arm

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