Indeed. No one is judjing the criteria but Allah. Allah says in Quran (interpretation of meanings):
He it is Who created for you all that is in the earth. Then turned He to the heaven, and fashioned it as seven heavens. And He is knower of all things.
(Chapter 2: verse 29)

Dear you need not to take it as SAKE OF ARGUMENT, but take it as proof from Quran. I request you to spare some time to read the following;

Allaah says (interpretation of the meaning):
“… whosoever disbelieves in Allaah, His Angels, His Books, His Messengers, and the Last Day, then indeed he has strayed far away…
Verily, those who disbelieve in Allaah and His messengers and wish to make a distinction between Allaah and His Messengers (by believing in Allaah and disbelieving in His Messengers) saying, ‘We believe in some but not in others,’ and wish to adopt a way in between,
They are in truth disbelievers. And We have prepared for the disbelievers a humiliating torment.”
[al-Nisa’ 4:136, 150-151]

Allaah says (interpretation of the meaning):
“… But if you disbelieve, then unto Allaah belongs all that is in the heavens and all that is in the earth, and Allaah is Ever Rich (Free of all wants), Worthy of all praise
[al-Nisa’ 4:131]

Allaah says (interpretation of the meaning):
"Verily, the worst of moving (living) creatures before Allaah are those who disbelieve, - so they shall not believe.”
[al-Anfaal 8:55]

Allaah says (interpretation of the meaning):
“And if you could see when the angels take away the souls of those who disbelief (at death), they smite their faces and their backs, (saying): ‘Taste the punishment of the blazing Fire.’”
[al-Anfaal 8:50]

Allaah says (interpretation of the meaning):
“… so woe to the disbelievers from the meeting of a great Day (i.e., the Day of Resurrection, when they will be thrown in the blazing Fire).”
[Maryam 19:37]


Allaah says (interpretation of the meaning):
“On that day those who disbelieved and disobeyed the Messenger [Muhammad SAWS (peace and blessings of Allaah be upon him)] will wish that they were buried in the earth, but they will never be able to hide a single fact from Allaah.”
[al-Nisa’ 4:42]


Allaah says (interpretation of the meaning):
“And whosoever does not believe in Allaah and His Messenger [Muhammad SAWS (peace and blessings of Allaah be upon him)], then verily, We have prepared for the disbelievers a blazing Fire.”
[al-Fath 48:13]


Allaah says (interpretation of the meaning):
“Verily, those who disbelieve, and die while they are disbelievers, it is they on whom is the Curse of Allaah and of the angels and mankind, combined.”
[al-Baqarah 2:161]



Allaah says (interpretation of the meaning):
“Verily, those who disbelieved, and died while they were disbelievers, the (whole) earth full of gold will not be accepted from any one of them even if they offered it as a ransom. For them is a painful torment and they will have no helpers.”
[Aal ‘Imraan 3:91]


Allaah says (interpretation of the meaning):
“Surely, those who reject Faith, neither their properties, nor their offspring will avail them aught against Allaah. They are the dwellers of the Fire, therein they will abide.”
[Aal ‘Imraan 3:116]


Allaah says (interpretation of the meaning):
“… But those who disbelieved will have a drink of boiling fluids and painful torment because they used to disbelieve.”
[Yoonus 10:5]


Allaah says (interpretation of the meaning):
“… Then as for those who disbelieve, garments of fire will be cut out for them, boiling water will be poured down over their heads.”
[al-Hajj 22:19]


Allaah says (interpretation of the meaning):
“Surely! Those who disbelieved in Our Signs, We shall burn them in Fire. As often as their skins are roasted through, We shall change them for other skins that they may taste the punishment. Truly, Allaah is Ever Most Powerful, All-Wise."
[al-Nisa’ 4:56]


Allaah says (interpretation of the meaning):
“If only those who disbelieved knew (the time) when they will not be able to ward off the Fire from their faces, nor from their backs; and they will not be helped.”
[al-Anbiya’ 21:39]


Allaah says (interpretation of the meaning):
“Perhaps (often) will those who disbelieve wish that they were Muslims.”
[al-Hijr 15:2]


Allaah says concerning you and your like (interpretation of the meaning):
“Verily those who disbelieve and do wrong, Allaah will not forgive them, nor will He guide them to any way”
[al-Nisa’ 4:168]


Allaah says (interpretation of the meaning):
“Those who disbelieve and deny our signs are those who will be the dwellers of the Hell-fire.”
[al-Maa’idah 5:10]


Allaah says (interpretation of the meaning):
“But those who disbelieve, for them will be the Fire of Hell. Neither will it have a complete killing effect on them so that they die, nor shall its torment be lightened for them. Thus do We requite every disbeliever!”
[Faatir 35:36]


Allaah says (interpretation of the meaning):
“Verily, those who disbelieve, if they had all that is in the earth, and as much again therewith to ransom themselves thereby from the torment on the Day of Resurrection, it would never be accepted of them, and theirs would be a painful torment.”
[al-Maa’idah 5:36][/font]


Allaah says (interpretation of the meaning):
“Beautified is the life of this world for those who disbelieve, and they mock at those who believe. But those who obey Allaah’s Orders and keep away from what He has forbidden, will be above them on the Day of Resurrection. And Allaah gives (of His bounty on the Day of Resurrection) to whom He wills without limit.”
[al-Baqarah 2:212]


Allaah says (interpretation of the meaning):
“They (the disbelievers) want to extinguish Allaah’s Light with their mouths, but Allaah will not allow except that His Light should be perfected even though the disbelievers hate (it).”
[al-Tawbah 9:32]


Allaah says (interpretation of the meaning):
“Verily, Allaah has cursed the disbelievers, and has prepared for them a flaming Fire (Hell).”
[al-Ahzaab 33:64]


And finally disbeleivers are given choice: and that is;

Allaah says (interpretation of the meaning):
“Say to those who have disbelieved, if they cease (from disbelief) their past will be forgiven. But if they return (thereto), then the examples of those (punished) before them have already preceded (as a warning).”
[al-Anfaal 8:38]

Allah (not us) has set the criteria for all the believers as under;
Allah says (interpretation of meanings):

By the afternoon.
The human being is utterly lost.
Except those who believe and lead a righteous life, and exhort one another to uphold the truth, and exhort one another to be steadfast.
(Chapter 103, Al-asr)


Allah says (interpretation of meanings):

Give good news to those who believe and lead a righteous life that they will have gardens with flowing streams. When provided with a provision of fruits therein, they will say, "This is what was provided for us previously." Thus, they are given allegorical descriptions. They will have pure spouses therein, and they abide therein forever.
(Chapter 2: verse 25)

Well my approach is different to perceive things and this very fact goes fine with the relativity. Logic never exists in isolation and this is even truer for the interpretation of Qur’an. No body can gain anything if one bisects the cause from the effect. Cleavage of source and its repercussion and the methodology/ procedure undertaken is the worst way to study a case.

There is a reason why Allah has given us the concept of life hereafter. Many human values like concepts of right and wrong, justice, honesty, veracity would be vanished in absolute mundane sense if the concept of life hereafter disappears. In our daily lives we see many people who get away with their crimes [sometimes till the very end of their lives]. They get immunity from the offence and transgressions they commit against weaker masses [weak in terms of social stratification]. Concept of human values in such cases becomes irrelevant in worldly affairs. Only the very idea of life hereafter provides solace to the aggrieved party. In case of injustice meted out to them, their faith makes them bear with all the losses they incurred due to the injustice in social order and economic disparities. At least it gives them a mental and psychological relief, if not the actual compensation in physical terms.

Now coming to the concept of the believers that they would get the eternal life in Heaven and that too is only for the believers and it is often refuted on the basis of text [in isolation] in Holy Scripture, there is one verse that says all

“Allah is never unjust in the least degree”
[Al-Qur’an 4:40]

Read it-- Don’t just read Qur’an. Think Qur’an with your mind. That is said in Qur’an million times. Apart from few cases, we, the ordinary Muslims, can interpret it easily.

Life in this world (source) is a test (procedure) for the hereafter (repercussion). Qur’an says:

“He who created Death and life that He may try which of you is best in deed; and He is the Exalted in Might, Oft-Forgiving”
[Al-Qur’an 67:2]

There is no logic in claiming that since we, the believers are not getting the right kind of treatment and are living shabbily in this world, we would ultimately be compensated hereafter. This is the most simplistic vision that one can have and think to justify ones condition. Again we neglect the holistic version of events and their offshoots. Why are we bound to lead such a life? The answer would include thousands of our evils that we commit everyday. But since we are habitual of conspiracy theories we would certainly shift the blame to someone else’s shoulders. And since we are not getting the kind of life we want, owing to our own “deeds”, we daydream to have canals of milk and honey in heaven, just to satisfy that we are the ones who are on the “right” path and would get the reward hereafter. And since non- believers have maintained a life style and since they are the non believers they won’t be entitled for any privilege after this world.

Qur’an says:
“Every soul shall have a taste of death: and only on the Day of Judgment shall you be paid your full recompense.”

Every human being would be judged on his/her actions and we all know “Haqoo-ul-Abaad” are more valued in Allah’s scale of justice. We should better worry to put our houses in order instead of thinking who would be entitled for that privilege. Though I’m no one to judge but I presuppose that a motherly figure like Mother Teresa would never be put to the torch for all her philanthropic services as she dedicated her forty years of her life to the poor and needy in Calcutta [Blessed Teresa of Calcutta], even though she had a different religion.

MUSIC IN ISLAM


Introduction

In recent years, certain developments have taken place which has brought the subject of music as an extremely significant issue. Music has spread to such an extent that it is afflicting every muslim in this modern era. Today, individuals are being confronted by a situation where one is forced to listen to music whether by choice or without. Music is played in nearly all department stores and super markets. Even whilst walking in the streets, we find cars blaring with music. No matter which direction we go, we are blasted with music. The increasing popularity of music, which is prevalent in our society poses a tremendous danger for muslims.


Music is Haraam

References within the context of the Holy Qur`aan along with the Hadith of the Prophet confirm that music is haraam.
Interpreters of the Qur`aan have defined the term `lahwal hadith` which is mentioned in the Qur`aan as:

1) Singing and listening to songs.
2) Purchasing of male and female singers.
3) Purchase of instruments of fun and amusement.

When Sayyidana Abdullah Ibne Mas`ood , a very close companion of our Prophet was asked about the meaning of the term `lahwal hadith`, he replied

“I swear by Him besides whom there is no other God,that it refers to ghinaa (singing ).”
This statement, he repeated three times. This view is unanimously supported by the four Khalifas, the eminent Sahabaah, Tabi`een, the four Imaams and other reliable Islaamic scholars and authorities.

One hadith from the Bukhari Shareef, the most authentic Book of Hadith, further confirms unlawfulness of music and singing :

`There will be people of my Ummah who will seek to make lawful; fornication, wine-drinking and the use of ma`aazif ( musical instruments ).`
Detailed analysis of the arabic word `ma`aazif ` shows that it refers to musical instruments, the sounds of those musical instruments and singing with the accompaniment of instruments.

Closer analysis of the wordings of the Hadith establishes the prohibition of music. Firstly, the words `seek to make lawful ` shows that music is not permissible, as logically one can only seek to make lawful that which is not allowed. Secondly, if music was not prohibited, then it would not have been brought within the same context as fornication and wine-drinking.


MUSIC - IT`S EFFECTS

Muslims are aware that nothing has been prohibited by Allah except that which is harmful to the welfare of a Muslim individual and the society as a whole. The divine attribute behind the prohibition of music can be comprehended by looking into the diverse influence music can have.

Experiments carried out by doctors and professors have confirmed that the music of today is such that it does not only affect the brain, but each and every organ of one`s body. There is a close relationship between music and bodily movements. We find that people listening to music automatically start tapping their fingers and feet, as if the music is permeating in their blood.

It is also proved that music affect`s one`s emotions, increases arousal in terms of alertness and excitement and also leads to various physiological changes in the person. In a psychology experiment, it was found that listening to moderate type of music increased one`s normal heart beat, whilst listening to rock music the heart beat increased even further, yet people claim that music has no effect.

It is a very ignorant and misguided attitude to percieve music as a form of pleasure and passing of time, since the messages of today`s music follow a general theme of love, fornication, drugs and freedom.

We find that the whole world is obsessed with the kufr idea of freedom, i.e. freedom of speech, freedom of movement, etc. In modern schools and universities, we observe independence, free expression and secular thinking being encouraged. This idea of freedom, “ It`s my life, I`ll do what I want” is a predominant, underlying theme of today`s music. It is being used as a means for drilling those modern ideologies that are totally contrary to Islamic Shariah and values, into the minds of Muslims.

One should abstain from evil audacities such as listening to music and encourage others to do the same too.

MAY ALMIGHTY ALLAH GUIDE US ALL TO THE STRAIGHT PATH-
AMEEN.

__________________
~Faith in ALLAH and fear from Gher-ALLAH can't live together in the same Heart~

AOA Forum members
Well thread is constantly going toward other direction. Anyways, i still have to reply few points of respected member as below;

Sorry to say...but your approach has nothing to do with interpretation of Quran. If this is the case, then everyone would be having its own interpretation (and this is somewhat happening these days also). So while going through interpretation of Quran you have to stick to Usool-at-Tafseer, which is interpretation of Quran with Quran, then with Ahadiths, then with Sahaba, then with Tabaein & taba Tabein. Personal approach in deducting rules or other meanings are not allowed.

Whatever i've written is only and only from Quran and very clear. Go through any well known tafseer (ex. Tafseer Ibn Kaseer, Tafseer al-tabri etc.) and see the explanation of these ayahs. Let me know then, if this is wrong.

100% right. That is what i've mentioned above. You have to follow certain rules and those are already defined within Usool-at-tafseer. Find some time to go through the explanation of these ayahs i've referenced and then reply if those are wrongly put. Otherwise let me know, i can help you providing the tafseer of the same.

Agreed. No one has objection on this point. As a Muslim this is our belief.

I request you to read my earlier posts carefully, i've been repeadetly quoting the following verse from Quran which says (interpretation of meaning);

"Then as for him whose measure of good deeds is heavy, He shall live a pleasant life. And as for him whose measure of good deeds is light, His abode shall be the abyss. And what will make you know what it is? A burning fire."
(Chapter 101: Verse 6~11)

I never said that Muslims will not be investigated. Refer any post of mine stating the same.

Let me correct your views regarding the above statement. I would like to share the following extract from Article by Dr. Norlain Dindang Mababaya.

Non-Muslims may perform good works as well, but what sets them apart from Muslims is No iman, or belief. The reason that the good works of the non-believers are worthless in the hereafter is because of their disbelief. Unless a person's iman or aqeedah is not correct, all his good deeds are worthless.

A.) Conditions by Which Good Deeds are Rewarded in Islâm

(Extract from Article by Dr. Norlain Dindang Mababaya)


Allâh bestows love on those who believe and work deeds of righteousness
(Qur’an 19:96)

He is the Rabb (Only Cherisher and Sustainer) of Grace, Abounding
(Qur’an 57:29)

He listens to those who believe and do deeds of righteousness and gives them an increase of His Bounty
(42:26)

He grants the need of every creature
(55:29)

His bounties are not closed to any one
(17:20)

This is the reason why non-Muslims who desire and work for material prosperity, fame and other worldly needs in this world attain success in this temporary life. They receive Allâh’s reward for any righteous deed or virtuous act done in this world. If they desire happiness in this present world and work for it, Allâh grants them their needs.

However, their rewards will only be temporary because they do not meet the following conditions by which good deeds are rewarded both in this present life and in the eternal life Hereafter:

First is the belief in Tawhîd (Oneness of Allâh)
Allâh saysinterpretation of meanings)
“...But if they had joined in worship others with Allâh, all that they used to do would have been of no benefit to them.”
(6:88)

“Say (O Muhammad): “I am but a man like yourselves, (but) the inspiration has come to me, that your God is One God: whoever expects to meet His Rabb, let him work righteousness, and in the worship of his Rabb, admit no one as partner.”
(18:110)

And indeed it has been revealed to you (O Muhammadr), as it was to those (Allâh’s Messengers) before you: "If you join others in worship with Allâh, (then) surely (all) your deeds will be in vain, and you will certainly be among the losers.”
(39:65)

Second is Ikhlâs (Sincerity) to Allâh which means to do good deeds purely for the pleasure of Allâh and not out of self-conceit to seek appreciation or praise from people.


“Say, ‘Verily, I am commanded to serve Allâh with sincere devotion.’”
(39:14)

“Call then upon Allâh with sincere devotion to Him even though the Unbelievers may detest it.”
(40:14)

All good deeds must be in accordance with the Qur’ân and the Sunnah. Allâh makes it clear:
“O you who believe! Obey Allâh and obey the Messenger (Muhammad) and render not vain your deeds.”
(47:33)

The third condition implies that we Muslims should refrain from committing Bid‘ah (innovation or fabrication in religion).
We should know that Islâm is a perfect religion. It is not only complete, but applies to all generations at all times, under any circumstances. The Prophet r serves as the best example for all of us. He not only stresses the importance of knowing and holding on to the Qur’ân and Sunnah, but also warns us to avoid Bid‘ah (innovation or fabrication) in our religion.

Jâbir ibn ‘Abdullâh t narrated that Allâh’s Messenger r said, “The best speech is that embodied in the Book of Allâh, and the best guidance is the guidance given by Muhammad. The most evil affairs are their innovations; and every innovation is an error.”
(Muslim 1885)

The three conditions by which good deeds are rewarded in Islâm imply that only those who sincerely accept and practice Islâm will have their rewards with Allâh in the Hereafter. Allâh stresses:

“If anyone desires a religion other than Islâm (submission to Allâh), never will it be accepted of him; and in the Hereafter he will be in the ranks of those who have lost (all spiritual good).”
(3:85)

All of us should avoid committing hypocrisy. We should be careful to commit any of the following characteristics of a hypocrite:

For the guidance of the non-Muslims, they should open their hearts to Islâm so that whatever good deeds they do will not be in vain or futile. Allâh is ever just to all those who believe and follow Him:

Anas ibn Mâlik t narrated that Allâh’s Messenger (saw) said: “Verily, Allâh does not treat a believer unjustly in regard to his virtues. He would confer upon him (His blessings) in this world and would give him reward in the Hereafter. And as regards a non-believer, he would be made to taste the reward (of virtue in this world) what he has done for himself so much when it would be the Hereafter, he would find no virtue for which he should be rewarded.”
(Muslim 6739)

__________________
The Demand Of Faith Is To Bow Down After Hearing The Command. Faith Cannot Co-Exist With Ifs And Buts.

Some important things to be taken into account .. It is about the conditions where singing and music are allowed and where these are haram, with reference to Quran and Ahadiths ..


Among the entertainments, which may comfort the soul, please the heart, and refresh the ear is singing.
Islam permits singing under the condition that it is not in any way obscene or harmful to Islamic morals. There is no harm in its being accompanied by music, which is not exciting. In order to create an atmosphere of joy and happiness, singing is recommended on festive occasions such as the days of 'Eid, weddings and wedding feasts, births, 'aqiqat (the celebration of the birth of a baby by the slaughter of sheep), and on the return of a traveler.
'Aishah narrated that when a woman was married to an Ansari man, the Prophet (peace be on him) said, " 'Aishah, did they have any entertainment? The Ansar are fond of entertainment.'' (Reported by al-Bukhari.) Ibn 'Abbas said, " 'Aishah gave a girl relative of hers in marriage to a man of the Ansar. The Prophet (peace be on him) came and asked, 'Did you send a singer along with her?' 'No,' said 'Aishah. The Messenger of Allah (peace be on him) then said, The Ansar are a people who love poetry. You should have sent along someone who would sing, 'Here we come, to you we come, greet us as we greet you.' " (Reported by Ibn Majah.)
'Aishah narrated that during the days of Mina, on the day of 'Eid al-Adha, two girls were with her, singing and playing on a hand drum. The Prophet (peace be on him) was present, listening to them with his head under a shawl. Abu Bakr then entered and scolded the girls. The Prophet (peace be on him), uncovering his face, told him, "Let them be, Abu Bakr. These are the days of 'Eid." (Reported by al-Bukhari and Muslim.) In his book, Ihya ulum al-deen, (In the quarter on "Habits", in the book Listening to Singing.), Imam al-Ghazzali mentions the ahadith about the singing girls, the Abyssinians playing with spears in the Prophet's Mosque, the Prophet's encouraging them by saying, "Carry on, O Bani Arfidah," his asking his wife, 'Aishah, "Would you like to watch?" and standing there with her until she herself became tired and went away, and 'Aishah's playing with dolls with her friends. He then says: Al-Bukhari and Muslim in the two Sahihs report all these ahadith, and they clearly prove that singing and playing are not haram.
From them we may deduce the following:
First: The permissibility of playing; the Abyssinians were in the habit of dancing and playing.
Second: Doing this in the mosque.
Third: The Prophet's saying, 'Carry on, O Bani Arfidah,' was a command and a request that they should play; then how can their play be considered haram?
Fourth: The Prophet (peace be on him) prevented Abu Bakr and 'Umar from interrupting and scolding the players and singers. He told Abu Bakr that 'Eid was a joyous occasion and that singing was a means of enjoyment.
Fifth: On both occasions he stayed for a long time with 'Aishah, letting her watch the show of the Abyssinians and listening with her to the singing of the girls. This proves that it is far better to be good-humored in pleasing women and children with games than to express such disapproval of such amusements out of a sense of harsh piety and asceticism.
Sixth: The Prophet (peace be on him) himself encouraged 'Aishah by asking her, "Would you like to watch?" (Reported by al-Bukhari and Muslim.)
Seventh: The permissibility of singing and playing on the drum... and what follows, to the end of al-Ghazzali's discussion on singing.

It is reported that many Companions of the Prophet (may Allah be pleased with them) as well as second-generation Muslim scholars used to listen to singing and did not see anything wrong with it. As for the ahadith, which have been reported against singing, they are all weak and have been shown by researchers to be unsound.
The jurist Abu Bakr al-'Arabi says, "No sound hadith is available concerning the prohibition of singing," while Ibn Hazm says, "All that is reported on this subject is false and fabricated " However, since singing is in many cases associated with drinking parties and nightclubs, many scholars have declared it to be haram or at least makruh. They state that singing constitutes that kind of idle talk which is mentioned in the ayah, And among the people is the one who buys idle talk (at the expense of his soul) in order to lead (people) astray from the path of Allah without knowledge, holding it in mockery; for such there will be a humiliating punishment. (31:6) Says Ibn Hazm: This verse condemns a particular behavior, that of doing something to mock the path of Allah. Anyone who does this is an unbeliever; if he even should buy a copy of the Qur'an, doing so in order to make it the object of his mockery and thereby leading people astray, he would be an unbeliever. It is this type of behavior, which is condemned by Allah and not the idle talk in which one may indulge for mere relaxation, without intending to lead people astray from the path of Allah.
Ibn Hazm also refutes the argument of those who say that since singing is not of "the truth" it must be of "error," referring to the verse, "And what is beyond the truth except error?" (10:32). He comments, The Messenger of Allah (peace be on him) said, 'Deeds will be judged according to intentions, and everyone will get what he intended.' (Reported by al-Bukhari and Muslim.) Accordingly, the one who listens to singing with the intention of using it in support of a sin is a sinner, and this holds true of anything other than singing (as well), while one who listens to singing with the intention of refreshing his soul in order to gain strength to do his duty toward Allah Ta'ala and to do good deeds, is a good and obedient servant of Allah, and his action is of the truth. And he who listens to singing intending neither obedience nor disobedience is doing something neutral and harmless, which is similar to going to the park and walking around, standing by a window and looking at the sky, wearing blue or green cloths, and so on.
However, there are some limitations to be observed in the matter of singing:
1. The subject matter of songs should not be against the teachings of Islam. For example, if the song is in praise of wine, and it invites people to drink, singing or listening to it is haram.
2. Although the subject matter itself may not be against the Islamic teachings, the manner of singing may render it haram; this would be the case, for example, if suggestive sexual movement accompanied the singing.
3. Islam fights against excess and extravagance in anything, even in worship; how, then, can it tolerate excessive involvement with entertainment? Too much time should not be wasted in such activities; after all, what is time but life itself? One cannot dispute the fact that spending time in permissible activities consumes time, which ought to be resaved for carrying out religious obligations and doing good deeds. It is aptly said, "There is no excess except at the expense of a neglected duty."
4. Each individual is the best judge of himself. If a certain type of singing arouses one's passions, leads him towards sin, excites the animal instincts, and dulls spirituality, he must avoid it, thus closing the door to temptations.
5. There is unanimous agreement that if singing is done in conjunction with haram activities—for example, at a drinking party, or if it is mixed with obscenity and sin—it is haram.

The Prophet (peace be on him) warned of a severe punishment for people who sing or listen to singing in such a situation when he said, Some people of my Ummah will drink wine, calling it by another name, while they listen to singers accompanied by musical instruments. Allah will cause the earth to swallow them and will turn some of them into monkeys and swine. (Reported by Ibn Majah.) This does not mean that they will be physically transformed into the bodies and outward form of monkeys and swine but rather in heart and soul, carrying the heart of a monkey and the soul of a pig in their human bodies.

Regards ..

__________________
~Faith in ALLAH and fear from Gher-ALLAH can't live together in the same Heart~

All this is before the revelation of divine orders against music. There is a clear condemnation that molten lead will be poured into the ears of those who listen to music.

__________________
The Me you have always known, the Me that's a stranger still.

Ok the thread is really worth a debate but the answers here are so precise that i kinda feel lame here to post, my knowledge is limited to only 2 things about music and they are that
1:musicis not allowed in Islam
2:in musical instrumentals only TABLA *dunno the proper word for it* is allowed... Not to forget Prophet Muhammad S.A.W was welcomed by kids playing this very instrument while singing.

__________________
نہ تیرا پاکستان ہے , نہ میرا پاکستان ہے , یہ اس کاپاکستان ہے , جو صدرپاکستان ہے

My dear! that was also before the revelation of divine orders against music and musical instruments.

__________________
The Me you have always known, the Me that's a stranger still.

Might have been... but i am just quoting the incident as a proof to let know that "Tabla" or "Tambal (in pushto)" is allowed in Islam, since to every action or deed to which the prophet Muhammad (S.A.W) did not stopped from doing so is therefore allowed in Islam.


my half cent

__________________
نہ تیرا پاکستان ہے , نہ میرا پاکستان ہے , یہ اس کاپاکستان ہے , جو صدرپاکستان ہے

In this above mentioned incident, our Holy Prophet (SAWW) himself asked Aishah to send a singer to the marriage ceremony for entertainment. Here one thing is very important, the lyrics of the song. If the song has such lyrics, then I think it is not haram, as our Prophet himself allowed it.



Here it is obvious that playing with hand drum (DUFF) at the EID occasion was not declared as haram by our Holy Prophet (SAWW).



In the above mentioned Hadith Mubarikah, the Arabic word "Ma'aazif" is used which means "Musical Instrument". So listening or playing to music alongwith Musical Instruments in haram, but with few exceptions, as "Duff" which was allowed by our Holy Prophet.

We should not have a rigid attitude towards these important things. But we should look into the the life of our Prophet (SAWW) deeply, to judge what is right and what is wrong. And I think, we dont have need to judge them, rather these are so evident that we can easily find the right path from them.

Thanks !!

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~Faith in ALLAH and fear from Gher-ALLAH can't live together in the same Heart~