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Yaa Arhama-rraahimeen, Farrij `ala-l-Muslimeen

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abu mohammed, Arslan., Maria al-Qibtiyya, Taalibah
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#1 [Permalink] Posted on 4th May 2014 21:45
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Title: (يا أرحم الراحمين فرج على المسلمين)

Rough translation of title: O Most Merciful of the Merciful Ones, Relieve the Muslims

[please correct the translation if it is incorrect]


Edit 1: decided not to share due to doubts and other fataawaa. Read the Arabic words below and take it as poetry.
Edit 2: I got my doubts clarified. See this post.

_____________________


( ياارحم الراحمين ) ( ياارحم الراحمين ) ( فرج على المسلمين )
( ياارحم الراحمين )
( ياربنا ياكريم ) ( ياربنا يارحيم ) ( انت الجواد الحليم ) و (انت نعم المعين )
( ياارحم الراحمين )
( نظره تزيل العنا ) ( عنا وتدني المنى ) ( منا وكل الهنا ) ( نعطاه في كل حين )
( ياارحم الراحمين )
( واغفرلي كل الذنوب ) و ( استر لي كل العيوب ) و ( اكشف لي كل الكروب ) و ( اكفي اذ المؤذين )
( ياارحم الراحمين )
( واختم باحسن ختام ) ( اذا دان الانصرام ) و ( حان حين الحمام ) و ( زاد رشح الجبين )
( ياارحم الراحمين )
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#2 [Permalink] Posted on 5th May 2014 02:40
Samah wrote:
decided not to share due to doubts and other fataawaa. Read the Arabic words below and take it as poetry. Read the Arabic words below and take it as poetry.


what doubts and fatwas you're talking about? And why did you still share the Arabic of the poem if not translation?

P.S: I don't know the translation of the poem so I don't understand it.
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#3 [Permalink] Posted on 5th May 2014 03:42
Maria al-Qibtiyya wrote:
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Kindly see this post. I am specifically referring to the book mentioned in that post (I may make a new thread especially for that book later, unless someone else does it).

Although this particular nasheed did not contain drums nor any instruments, nor was it excessively musical, it obviously did contain some sort of singing, which the book I mentioned does talk about. It is possible that I am wrong in my doubts. I will specifically contact an `Aalim later, in shaa' Allaah.

Kindly also see this fatwa from AskImam regarding the permissibility of "Islamic Nasheeds." There is a bullet list of requirements for its permissibility. One of the points is that it should "not be for pure entertainment." I'm afraid that this is present in almost all nasheeds. However, like I mentioned earlier, I might be wrong; I will contact an `Aalim when I have time to get more details, in shaa' Allaah. For now, I will refrain from posting nasheeds.

I shared the Arabic text of the poem because I don't think there is any harm in it. I don't believe there is any translation available, although one can use Google Translate and other Arabic dictionaries online to figure out the translation. Unfortunately, I also do not completely understand the poem so I am also unable to translate it. If someone else has the time, they can translate it, in shaa' Allaah.

edit: This is one more comprehensive fatwa from AskImam regarding a cappella (singing without musical instruments) as well as vocal music (beatboxing, or imitating the sounds of musical instruments with the mouth): click here.
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#4 [Permalink] Posted on 5th May 2014 10:27
samah wrote:
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I previously misunderstood that you meant you had doubts about the content
of the poem (not music of nasheed) that's why I didn't get why you posted
it.
Jazakallahu khairan for clarifying and for the links as well.

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#5 [Permalink] Posted on 13th May 2014 19:23

I got my question clarified, Alhamdulillaah. I will put the nasheed back in the opening post, in shaa' Allaah.

 

As-Salaamu `Alaykum,

I was recently wondering about the permissibility of "Islamic" (I'm not sure if they truly are Islamic) nasheeds. Just like we download audio bayaans to listen to later, some people also download "Islamic" nasheeds. Of course, it is haraam to listen to anything with musical instruments or even imitations of musical instruments (beatboxing with the mouth). I am asking about those nasheeds which do not contain such obvious haraam elements. I have one such nasheed downloaded, titled "Ya Arhama-rraahimeen, Farrij `ala-l-Muslimeen." It does not contain any sounds which imitate musical instruments, nor do I believe it is excessively musical in its nature. It can be compared to melodious and rhythmic poetry. I have attached the file to the email; I think it is better if you can check it yourself. Otherwise, the words of the nasheed are as follows:

 

( ياارحم الراحمين ) ( ياارحم الراحمين ) ( فرِّج على المسلمين
( ياارحم الراحمين
( ياربنا ياكريم ) ( ياربنا يارحيم ) ( انت الجواد الحليم ) و (انت نعم المعين
( ياارحم الراحمين
( نظره تزيل العنا ) ( عنا وتدني المنى ) ( منا وكل الهنا ) ( نعطاه في كل حين
( ياارحم الراحمين
( واغفرلي كل الذنوب ) و ( استر لي كل العيوب ) و ( اكشف لي كل الكروب ) و ( اكفي اذ المؤذين
( ياارحم الراحمين
( واختم باحسن ختام ) ( اذا دان الانصرام ) و ( حان حين الحمام ) و ( زاد رشح الجبين
( ياارحم الراحمين

 

Some of the lines above are recited by one voice while others are recited in a sort of chorus (many voices at the same time). They are all male.

 

I have also read a fatwa from AskImam (a popular fatwa site headed by Mufti Ebrahim Desai, Hafizahu-llaah) concerning this topic, but I found it to be fairly ambiguous in its conclusion. Here is the direct link to the fatwa. Otherwise, I have reproduced it in full below:

 

---

 

Title: What is the Islamic ruling of listening to ‘Islamic’ Nasheeds?

Question

Is listening to islaamic nasheed allowed in islam?

for instance, the nasheeds of Sheikh Mishary Rashid Alafsy. Are they allowed in islaam?

Answer

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

In principle, it will be permissible to listen to “Islamic” Nasheeds if the following conditions are met: It should

1.     not contain sounds of musical instruments ( even though it may be computerized)

2.     not be for pure entertainment

3.     not have haram content

4.     not emulate music

5.     not lead to negligence in Salah, the remembrance of Allah and other obligations of Shariah [1]

Very seldom do present day Nasheeds refrain from the abovementioned prohibitions.

It is a norm nowadays that Nasheeds are labelled as “Islamic” despite containing many things that are un-Islamic. The purpose of Nasheeds is

1. To create the love of Allah Ta’ala within the hearts of the listeners.

2. To encourage people to follow the Sunnah of Rasullullah Sallallahu Alayhi Wa Sallam.

3. To encourage the listeners to inculcate good qualities such as piety, love of Islam and preparation for the hereafter

4. To create an aversion for sin within the hearts of the people.

5. To enjoin good and forbid evil.

 

And Allah Ta’āla Knows Best

Muntasir Zaman

Student Darul Iftaa
USA

Checked and Approved by,
Mufti Ebrahim Desai.

 


[1] احكام القران للتهانوي 235/3

---

 

It seems that the above fatwa is correct. However, I find it very difficult to ascertain whether or not a nasheed is "for pure entertainment" (one of the bullets mentioned above). Thus, my questions are as follows:

 

1.      Is the above fatwa correct?

2.      Is the nasheed I have attached to this email permissible to listen to? I am not talking about performing nasheeds in the Masjid.

3.      Are nasheeds (with no musical instruments nor sounds of music created from the mouth) in general permissible to listen to in private? I am not talking about performing nasheeds in the Masjid.

4.      How can one ascertain whether or not a nasheed is "for pure entertainment", which would make it haraam to listen to?

5.      Can one share the audio files of permissible nasheeds with others?

6.      Can one listen to permissible nasheeds in the car?

7.      I request your permission to share your answers.

 

 

Jazaaka-llaahu khayran,

 

Samah bin [Fulaan]

[Town, State], USA

 

ASSALAMU ALAIKUM

13 Rajab 1435 (13 May 2014)

Samah [bin Fulan]

Your e-mail dated 11 May 2014 refers.

Good nasheeds such as the one you have  referred to are permissible
without music. It is permissible to listen occasionally to such
nasheeds. It is not permissible to make nasheeds an occupation  nor is
it permissible to recite for an audience. But one may listen to such
nasheeds.

Nasheed-singing in the Musjids such as is the new trend by devils in
human form is haraam.

Listening to a good nasheed for pleasure or solace is permissible. In
fact that is precisely why one listens to a nasheed. It is permissible
to listen to any good nasheed in private. But one should not become so
addicted to it that one falls asleep  at night with the recoirder
playing the nasheed.

The audio files of good nasheeds may be shared with others.

What is the meaning of 'entertainment'? If one sings a nasheed or  it
is sung  to a crowd, then this will be haraam entertainment. But if
one listens  to a nasheed  or one sings it in privacy, then it will be
permissible even if one says that it is 'entertainment'. But in fact,
it is not entertainment when one listens to it in private.
Entertainment  refers to singing for others –  entertaining  people
with the song. That is not permissible. But  listening to a nasheed
for one's own pleasure is not entertainment.

It is permissible to listen to nasheed in the car. Feel at liberty to
share our answers. Our answers pertain to Shar'i ahkaam, hence they
are not secrets.

Was-salaam

A.S. Desai

 

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#6 [Permalink] Posted on 15th May 2014 01:26
samah wrote:
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Respected Mufti A.S. Desai wrote: ''What is the meaning of 'entertainment'? If one sings a nasheed or it is sung to a crowed, then this will be haraam entertainment. Entertaining refers to singing for others - entertaing people with the song.This is not permissible.''

Q. Don't the people that put Nasheed on YouTube, do so to entertain the people?

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#7 [Permalink] Posted on 15th May 2014 03:34
Re:
Quote:
Nasheed-singing in the Musjids such as is the new trend by devils in human form is haraam


Please request for the above to be clarified. Kids also sing Nasheed in the Masjid at their end of the year Jalsah gatherings/exam results/graduation etc (now read the quote again and you'll realise why I request this clarification)

Jzk
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#8 [Permalink] Posted on 15th May 2014 05:16
Maria al-Qibtiyya wrote:
Q. Don't the people that put Nasheed on YouTube, do so to entertain the people?[/quote]

That's a good question. It seems that Maulana Sahib allows nasheeds only if they are recorded privately. If you would like further clarification, kindly ask him and share with us.


Maulana Yasin wrote:
Please request for the above to be clarified. Kids also sing Nasheed in the Masjid at their end of the year Jalsah gatherings/exam results/graduation etc (now read the quote again and you'll realise why I request this clarification)


It is Maulana Sahib's view that singing nasheeds in the Masjid is haraam because it violates the sanctity of the House of Allaah. Please see below:


[quote=Maulana A.S. Desai]
POETRY AND SINGING IN THE MUSJID


QUESTION: The latest fad in the Musjids is so-called nasheed artists demonstrating their talents. The Ulama who organize these poetry and singing programs mention that it is one of the Sunnah practices to recite poetry. They quote Hadhrat Hassaan Bin Thaabit (radhiyallahu anhu) who had recited poetry for Nabi (sallallahu alayhi wasallam). Further, mureeds sing in praise of their sheikh, extolling his virtues and greatness while all and sundry emit queer noises sounding like 'oohs and aahs'.

The latest in the Musjids now are good sound systems for the naa't (poetry) singers. The trend nowadays is like the devil singers of the west. Mikes are placed facing the crowd to pep the singer and the audience on the receivers in the ladies venue or at home. Please comment on this state of affairs.

ANSWER: This trend in emulation of the 'devils of the west' come within the scope of the Hadith: "It is better that your stomach be filled with pus than with poetry." There is no justification for this latest evil trend of singing poetry in the Musaajid despite the fact that some Sahaabah would recite poetry which Rasulullah (sallallahu alayhi wasallam) had condoned. The Ahadith and the Qur'aanic verses which condemn poetry are applicable to the new, satanic practice which some of the Ulama-e-Soo' have innovated and with which they pollute the sanctity of the Musaajid.

The Musaajid have been constructed and dedicated for the ibaadat of Allah Ta'ala. It is haraam to convert a Musjid into a venue for stupid, indolent, misguided singers who follow in the footsteps of the devil singers of the west. The Sahaabah did not make a profession or a vocation (mash-ghalah) of poetry. They did not organize poetry and singing sessions. There were no stupid poetry/singing sessions ever organized in either the Musaajid or elsewhere from the era of Rasulullah (sallallahu alayhi wasallam) to our age. It is only now that evil ulama, slaves of their bestial nafs, have initiated this satanic profession.

It is tantamount to kufr to cite Hadhrat Hassan's poetry as a daleel for the evil which these miscreant molvis are perpetrating in the Musaajid. Reciting even the Qur'aan Majeed aloud in the Musjid is not permissible. Converting the Musjid into the likes of a dancehall or concert-hall where singing, poetry and evil are committed, with sound systems and silly 'oohs and aahs' emanating from stupid people overcome with nafsaaniyat, is an act of capital shaitaaniyat. The holy atmosphere of the Musjid is totally ruined and defiled by the devil singers, the sound systems and the silly 'oohs and aahs' emanating from the stomachs filled with a substance 'worse than pus', for the Hadith informs us that 'pus is better than poetry'. Regardless of the 'good' content matter of the song/poem, indulgence in poetry/singing is haraam. The occasional, unofficial and spontaneous recitation of good poetry is excluded from the prohibition. But the shaitaaniyat which is nowadays enacted in the Musaajid is haraam.

The sheikhs who get transported into nafsaani ecstasy by the stupid praises which their stupid mureeds sing, should go to some Muhaqqiq sheikh for Islaah of their nafs. Their shows of ecstasy are specious. These 'shaikhs' who love aggrandizement and praises, have not even perceived the fragrance of Tasawwuf. They do not have the faintest idea of the meaning of Tasawwuf and of its objectives, hence they squander their time and ruin the morals of their 'mureeds' with singing and poetry. And, tomorrow will follow dancing - the so-called dervish dances which transport the stupid actors into Jahannum via their vehicle of nafsaani 'ecstasy'.

The contention that poetry is Sunnah, and that too in an organized manner right inside the Musjid, is not only a despicable lie, but a lie blasphemed in the name of Rasulullah (sallallahu alayhi wasallam). About such deliberate and despicable lies, Rasulullah (sallallahu alayhi wasallam) said: "He who speaks a lie on me (i.e. saying something is Sunnah when it is not), should prepare his abode in the Fire (of Jahannum)." The vile molvi who made this slanderous claim has implied that this 'sunnah' was dead right from the time of Rasulullah (sallallahu alayhi wasallam), and had remained dead for fourteen centuries, and it is only now in this belated era in close proximity to Qiyaamah that some miserable molvi has unearthed this 'sunnah of singing and poetry' from some buried archives of Satanism. Is there a single instance in the entire history of Islam from Rasulullah's age down the long corridor of Islam's fourteen centuries, that any of the Sahaabah and the Ulama-e-Haqq had organized sessions of poetry and singing in the Musjid? Did they ever invite Muslims to come to the Musjid to participate in poetry and singing? The Qur'aan Majeed said: "The la'nat of Allah is on the liars.' And, the lie uttered in the name of the Deen is an aggravated sin of terrible proportions.

It is haraam to pollute the Musaajid with performances in emulation of the devils of the west. It is haraam to sit in the Musjid to listen to the hypocritical poetry and singing. The Musaajid are Allah's Houses exclusively for His ibaadat.

[Source: Awake - Ramadhaan 1434 - July/August 2013 , pgs. 22-24]


If you have other concerns relating to some specific situations which you have in mind, perhaps it will be better if you can seek clarification directly from Maulana Sahib at mujlisul.ulama@gmail.com. It would also be beneficial if you share his response.
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#9 [Permalink] Posted on 15th May 2014 06:06
Do you know why it is Haram to sing a Nasheed to a crowd?

Mufti A.S. Desai wrote:
wrote: ''What is the meaning of 'entertainment'? If one sings a nasheed or it is sung to a crowed, then this will be haraam entertainment.

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#10 [Permalink] Posted on 15th May 2014 09:52

Respectfully disagree with Shaykh (Mufti) A.S. Desai (HA) and his application of this Hadeeth, so casually!

لَأَنْ يَمْتَلِئَ جَوْفُ رَجُلٍ قَيْحًا حَتَّى يَرِيَهُ، خَيْرٌ مِنْ أَنْ يَمْتَلِئَ شِعْرًا‏

Sayyidina Ibn 'Umar reported that the Prophet, may Allah bless him and grant him peace, said, "It is better for one of you to fill his belly with pus than to fill it with poetry." [Al-Adab Al-Mufrad of Imam Bukhari (RA)]

In order to understand this Hadeeth, read the Tafseer of the following verse in the Maariful Qur'aan in section entitled "The place of Poerty in Islamic Jurisprudence (Shariah)"

 

[26:224] As for the poets, they are followed by the straying people.

For some reason the text version of the Tafseer is not working!

So go here and read the discussions from page 561 onwards and if you are too lazy to even do that here is a sumary (but read the full discussion):

 

Before closing, I repeat again read the full discussion from beginning to end!

Lastly, poerty in the Masjid

حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا الزُّهْرِيُّ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، قَالَ مَرَّ عُمَرُ فِي الْمَسْجِدِ وَحَسَّانُ يُنْشِدُ، فَقَالَ كُنْتُ أُنْشِدُ فِيهِ، وَفِيهِ مَنْ هُوَ خَيْرٌ مِنْكَ، ثُمَّ الْتَفَتَ إِلَى أَبِي هُرَيْرَةَ، فَقَالَ أَنْشُدُكَ بِاللَّهِ، أَسَمِعْتَ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏ "‏ أَجِبْ عَنِّي، اللَّهُمَّ أَيِّدْهُ بِرُوحِ الْقُدُسِ ‏"‏‏.‏ قَالَ نَعَمْ‏.‏
 

Sayyidina`Umar (RA) came to the Mosque while Hassan was reciting a poem. (`Umar disapproved of that). On that Hassan said, "I used to recite poetry in this very Mosque in the presence of one (i.e. the Prophet (ﷺ) ) who was better than you." Then he turned towards Abu Huraira and said (to him), "I ask you by Allah, did you hear Allah's Messenger (ﷺ) saying (to me), "Retort on my behalf. O Allah! Support him (i.e. Hassan) with the Holy Spirit?" Abu Huraira said, "Yes." [Bukhari]

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#11 [Permalink] Posted on 15th May 2014 09:58
As far as reciting Porty (Nasheeds) in Masjids is concerned that it is fairly common amongst Ulama to do this. We were in Darul-uloom Bury and one of the most Hadeeth Scholars of India came and Hazrat (HA) was requested to recite Qasida Burdah after Fajar Salah and he did and all the Ulama listened to it.

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#12 [Permalink] Posted on 15th May 2014 10:35
I guess Mufti Saab is trying to say that people have now started to sing nasheeds like the extreme Sufi's or the Dervish type of people and that's what he is pointing towards. Otherwise, a few Nasheeds here and there is fine.
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#13 [Permalink] Posted on 15th May 2014 10:44
abu mohammed wrote:
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When was the last time there was a "Deobandi" Shaykh who did anything like this??? Is it a case of Salafees getting the worst example of Sufees and applying it to everyone?

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#14 [Permalink] Posted on 15th May 2014 12:09
abu mohammed wrote:
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Hadrat Mufti A.S Desais main objection is:

" The Sahaabah did not make a profession or a vocation (mash-ghalah) of poetry. They did not organize poetry and singing sessions".

But Mufti saab says that:

"poetry being allowed if it is not in a organised manner"

This is the main crux of the fatwa.
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#15 [Permalink] Posted on 15th May 2014 12:20

the fake shaykh wrote:
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What do you call this?

حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا الزُّهْرِيُّ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، قَالَ مَرَّ عُمَرُ فِي الْمَسْجِدِ وَحَسَّانُ يُنْشِدُ، فَقَالَ كُنْتُ أُنْشِدُ فِيهِ، وَفِيهِ مَنْ هُوَ خَيْرٌ مِنْكَ، ثُمَّ الْتَفَتَ إِلَى أَبِي هُرَيْرَةَ، فَقَالَ أَنْشُدُكَ بِاللَّهِ، أَسَمِعْتَ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏ "‏ أَجِبْ عَنِّي، اللَّهُمَّ أَيِّدْهُ بِرُوحِ الْقُدُسِ ‏"‏‏.‏ قَالَ نَعَمْ‏.‏
 

Sayyidina`Umar (RA) came to the Mosque while Hassan was reciting a poem. (`Umar disapproved of that). On that Hassan said, "I used to recite poetry in this very Mosque in the presence of one (i.e. the Prophet (ﷺ) ) who was better than you." Then he turned towards Abu Huraira and said (to him), "I ask you by Allah, did you hear Allah's Messenger (ﷺ) saying (to me), "Retort on my behalf. O Allah! Support him (i.e. Hassan) with the Holy Spirit?" Abu Huraira said, "Yes." [Bukhari]

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