The Difference Existing Between Music & Song – A Divine Prohibition Or A Scholar’s Ijtihād

A 90-Seconds Video Merger of “Sheikh Ibrāhīm Khalīl and Late Sheikh Ja’afar” was Published and Widely Posted on the Social Media in Order to Idolize Someone and then hold Another Else to a Ridiculous Mockery.

On Watching the Clip, i Furiously got Disgusted with the Unknown Person who Amalgamated the Two Voices of these Second Generation of Northern Nigerian “Scholar and Preacher”.

Yes, the Reel Seems to be a Sort of Fans’ Power Tussles between Supporters, but all the Same, Mall. Ibrāhīm Khalīl is no doubt a “Birni Scholar” who has Truly Studied Under Real “Mālaman Zaure” (Scholars in their Foyer) Contrary to Late Mall Ja’afar who was More of a “Saudi Trained Preacher”.

My Short Rejoinder after Seeing this Minor Video was;

“Fatawar da Dan’uwāna Mai-Albarka Sheikh Ibrāhīm Khalīl Ya Bayar itace Gaskiya”.

“Of Course the Verdict Given by Mall. Ibrāhīm Khalīl is the Truth”.

My Comment on the Social Media Platform Created the following Observations by Noble Brothers and Sisters whom Cautioned Me by Saying;

“Ta Sheikh Ja’afar fa, Sir?”

“What of Sheikh Ja’afar’s Opinion, Sir?”

Then a Noble Sister Remarked, Making the Argument to Take an Interesting Dimension. She asked;

“Sheikh Ja’afar (Rahimahullāhu) Supported his Fatwah with a Hadeeth, can You Please Provide Us with a Hadeeth in support of what Your brother said?”

Another Brother Equally Observed;

“Sheikh Ja’afar ya gina fatawar sa ne akan Hadisin Manzon Allah SAW. Shi kuma Sheikh Ibrahim Khalil kuwa akan tunani irin nasa ne na Zuciyarsa Yayi Fatawa”.

“Sheikh Ja’afar Built his Verdict On Prophetic Statements, while Sheikh Ibrāhīm Khalīl was on his Personal View whose Verdict Emanates from Passion that Suits him”.

Well, With due Respect, Really Sheikh Ja’afar May Seem to have Supported his Discourse with a Prophetic Hadīth, however the Issue is Beyond a Myopic “Conceptual Conclusion” that Carries Irrelevant Jurisprudentia Argument.

You, the Reader, My Humble Self and All Concern Muslims Ought to Reflect Deeply into the Importation of Words Used by Scholars Depicted Prohibitions.

Hence, the “Mischievous Video Merger” of Ibrāhīm Khalīl and Ja’afar M Adam Trying to Prove Who is Right and Who is Wrong was Nothing but a “Blatant Mockery”.

The Reality Contained in the “Prophetic Prophecy” over the Signs of the Day of Judgement which Tells the Evolution and Proliferation of “Musical Instruments” (المعازف) does not Clearly Indicates “Songs”, in other words Poetic Verses and the Rest of Human Artistic Advancements.

Actually, According to the Diverse Spectrum of Commentary on this Particular Hadīth which Late Sheikh Ja’afar Mahmūd Adam Cited as Reported by Imām Bukhāriy doesn’t Outrightly Carries a “Divine Promulgation of a Total Prohibition” over the Use of “Musical Instruments” because there are Variations of Musical Instruments Used by Musicians in Accordance with their Environments, Societies and Cultures.

Thence, if it will be Generalised, then for Sure the Entire Muslim Ummah will have been Tagged as “Sinners” if at all the Application is Enforced, which Entirely is not the Case. That’s not a Case for Argument to whosoever Cherish Justice and Fairplay.

Now let’s take a Flashback of what Hadīth Scholars Said about Imām Bukhāriy’s Report. First and Foremost;

[1] The Issue here Relates Much More of a “Prophecy” of what will Definitely happen at the End of Time than of a “Declared Prohibition”, even though Clutches of the Process in Forbidding the Act is Never Ruled Out,

[2] That the Appearance of Musical Instruments (معازف) in the Hadīth doesn’t Gave Generalization of the Trend despite the fact that it Equally haven’t Supported it,

[3] That the Hadīth haven’t Stipulated the Prohibition of “Songs” as Opposed to Musical Instruments whose Mention was Highly Categorical in the “Prophetic Prophecy”,

Now if we Carefully Look to the Words of the Noble Kano Scholar, “Mall. Ibrāhīm Khalīl”, we Shall Identify the “Careful Choice” of Wording he has Used.

Again All what Khalīl was Talking about was “Wākõki” (Songs) and not “Kaďe-Kaďe” (Musical Instruments) as Against what Ja’afar declared in what his Fans Considered to be an “Infallible Declaration” from their Champion, and which they are Ready to Defend his “Follies” through Whichever Means available to their Disposal either the “Sharī’ah” Provided that or not.

And if we Shall Objectively be Sincere and Fair to Ourselves, then for Sure we Ought to Remember that the Holy Prophet (SAW) has even Allowed the Use of Musical Instruments in Specific Circumstances and Instances Such as during “Weeding, On the Eve of the Two Eīds (Adhā & Fitr), War-Victory Festivities” and Others. And Islāmic Jurisprudence has therefore been Explicitly Accommodating on these Issues.

By Traditional and Cultural Heritage, “Musicians”, in other Words “Poets” are believed to have Played Key Role in the Preservation of the Real Genealogical History of Societies and Nations. In fact even “Islām” as a Institution wouldn’t have been without the Preservation of its Origin, and history is the Cornerstone of the Existence of Anything.

Equally if we Look back Carefully into the Authentic Statement of Rasūlilläh (SAW) on the Night He heard the Qur’ānic Recitation of Sayyidinā “Abū Mūsä Al-‘Ash’arïy”, his Beloved Sahābi (Companion) who was in Such Mood in One of His Sequestered Vigils (Nights Prayers), when He (SAW) Said to him;

“You Indeed have been Favoured and Endowed with the Flute from the Flutes of Prophet Dāwud (AS)”.

Prophet David’s Recital of the “Psalms” was So Unique because of the “Melodic Beauty of his Voice” which Attracts even Birds Flying from Thousands of Miles Away who Used to Attend his “Prayer Choir” in Glorifying Allāh Ta’āla, a Fact Clearly Defined in Some Verses in Few Chapters of the Holy Qur’ān which no One will ever Dispute.

Now if Abū Mūsä’s Melodic Recitation has not Scored a Remarkable Divine Commendation, Rasūlilläh (SAW) Wouldn’t have Used “Flute”, a So-called Prohibited Musical Instrument going by the Context of the Bukhāriy Hadīth in Describing that Most Rewarding Qur’ānic Recitation of His Pious Companion in Comparison and Similitude to this So-called “Evil’s Instrument”.

“Logically the Holy Qur’ān, Allāh’s Words Can Never be Placed Under Comparison to a Flute, Satan’s Tools of Detraction and Destruction; Indeed the Holy Al-Mustafa (SAW) will Never Utter that”.

Besides, the Holy Al-Mustafa (SAW) has Allowed the Use of “Drums” (الدفوف) in Announcing Wedlock and Marriage Engagements, as was Authentically Reported in Sound Narrations.

Sayyidäh Ā’ishah’s (RTA) Narration that She has Placed her Chin Under the Blessed Shoulder of Rasūlilläh (SAW) in Order to watch the Festivities of the Ethiopian Community of Madinah Al-Munawwaräh on “Eīd Day” which Clearly Indicated that Musical Instruments were Used by those Blessed People of Sayyidinā Bilāl (RTA) to which Rasūlilläh (SAW) Perfectly “Accepted, Appreciated and Approved”, and no Scholar has ever Judged the “Ethiopian Hadīth” as an “Abrogated Order” (منسوخ).


Scholars of Ahlus-Sunnäh were Largely of the Opinion that the Prohibition Contained in the “Prophetic Prophecy” was Reserved to the Use of Musical Instruments that Leads to “Sexual Promiscuity” and not those Simple Usage that are Free from Satirical Mockery, Slanderous Insinuations, Derogatory Wording and Provocative Statements to Create Confusion amidst Peaceful Co-existence. And these in a Nutshell are the Kinds of Music that are Outrightly Forbidden by the Pious Sharī’ah.

If it is “Wākoki”, ie Normal Songs which was Exactly What Sheikh Ibrāhīm Khalīl Remarked, for Sure Such is an Indisputable Fact which Islām has “Never Prohibited” Outrightly because it is Nothing but the Reinterpretation of “Poetry” which is Richly Illustrated even in Our Books of “Tafsīr” in Trying to Understand the Qur’ān and Hadīth itself due to the Pre-Islāmic Arabia’s Indulgence into the Science of Literature, a Field which the Holy Qur’ān Came to Vehemently Challenge as the Highest Level of the Divine Miracle that Allāh Ta’āla Granted His Holy Messenger (SAW).

The Holy Prophet (SAW) has in His Assembly (Majlis) Great Poets whose Primary Function was to Yarn Unchallenge Poems in Defence of Rasūlilläh (SAW). Sayyidinā Hassān Ibn Thābit, Abdullāhi Ibn Rawāhäh, Ka’ab Ibn Mālik, Ka’ab Ibn Zuhāir Ibn Abi Sulmä were all Great Poets that Stood in Defence of the Best of Mankind throughout the Period they were around him until He Passed Away Living them behind in Full Service to Islām.

Accordingly, “Poems” were the “Foundation of Songs”, and whosoever Negatively Disapproves this Reality Must be Considered as a Sheer Ignorant of the “Sciences of Literature”. Hence if for the Purpose of Argument One Should bring into Lighting Focus of Rasūlilläh’s (SAW) Declaration when He Said;

“Verily in Some Poems there Lies Magical Treasures”.

As He Said to Some of the Poems of “Zuhāir Ibn Abi Sulmä”, whose Yarns in the Jāhilliyyäh Period were amongst the Best. After Listening to Some Verses in which he (Zuhāir) Said;

“Nay, Days will Prove to You what You were Ignorant of;

“And for Sure News of What You Know Not Shall Come to You from Angels You Never Expect”.

On hearing this Particular Verse, Rasūlilläh (SAW) Said;

“This Poetic Verse Resembles Statement from the Office of Prophethood”.

And only few Years ago, the Issue of (معازف) has been a Bond of Contention between “Sheikhs Sāleh Al-Maghāmisïy and Sāleh Al-Fāuzān”. Al-Maghāmisïy, the Chief Imām of the Grand Mosque of Al-Qubā in Madinah Al-Munawwaräh was Clear that Rasūlilläh’s (SAW) Declaration does not Contain a “Generalised Prohibition” which the Elderly Saudi Scholar, Al-Fāuzān Abusingly Disagrees with the Young Pious Al-Maghāmisïy.

Sayyidinā Umar Ibn Al-Khattāb (RTA) Once Saw and Heard Sayyidinā Hassān Ibn Thābit Making Yarns of Poems inside the Prophet’s Mosque, who Vehemently Ordered him to Stop. But Sayyidinā Hassān Reprimanded Umar Saying;

“I Shall Never Stop from that Oh Commander of the Faithfuls because I Used to Yarn before He who was Better than You (referring to Rasūlilläh SAW)”.

At any rate, there is No Dogmatism in Islām and Nobody has the Monopoly to Outrightly Prohibit what Allāh and His Messenger (SAW) have not Distinctively Condemned. And Whosoever does that is for Sure a “Wrongdoer” Upon whom Allāh’s Wrath Shall Definitely Descend Upon.

And again if People’s Myopic Misconception and Wrong Assumption over the Prohibition of “Songs” and in fact “Some Selective Music” is as Bad as they Think, for Sure a Verse (an Āyäh) Containing a Qur’ānic Injunction Must have Descended Giving the following Divine Command;

《Oh You who Believe, Verily Songs and Music is Forbidden Unto You, therefore Desist and Refrain Away from it in Order that You Shall Prosper》

《May Allāh Ta’āla Guard and Guide Us to the Straight Path》.


I. M. Al-Amīn©️
Kano, Nigeria
10th J/Thāniyyäh, 1443
January 14th, 2022

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