Why Making Videos with Music Is Not Haram with 3 Point
C.J Ahmed-15.03.2023
There is a widespread misunderstanding among Muslims across the world and that is that music is haram in Islam which is not true. Music and video making is not haram in Islam. Making videos with music is common nowadays due to technology being easily accessible in making them. In this article I will prove with evidence from the Quran and the authentic hadiths that making videos is not haram in Islam.
Point-(1)-Why Music is Not Haram
Music is an accepted form of relaxation and entertainment among people across various cultures. Islam is a religion that does not forbid entertainment and music is something Islam has not forbidden.
There is much debate on the subject of music in Islam. Let us analyze each evidence to come to a conclusion. Allah (swt) says in the Quran:
1) “And of mankind is he who purchases idle talk (Lahw Al-Hadith) to mislead from the path of Allah without knowledge, and takes it by way of mockery"
(Al Quran-31:6)
The word "Lahw al hadith" which means idle talk is interpreted to mean that music is a form of idle talk. The word "Lahw al hadith" is given various interpretation by various scholars but those who are against music will only find the interpretation of one scholar because it is more convenient to them. In Tafsir ibn Kathir two scholars gave two varying interpretations They are,
1. Ibn Masud-"This -- by Allah -- refers to singing.''
2. Qatadah- "By Allah, he may not spend money on it, but his purchasing it means he likes it, and the more misguided he is, the more he likes it and the more he prefers falsehood to the truth and harmful things over beneficial things.''
If you look above , the interpretations of this verse is differing from one scholar to another. Further in tafsir ibn kathir the above verse from the word "Lahu Al-Hadith"(idle talk) was interpreted by ibn Abbas (rali) as singing. What is meant from this verse is that Allah rebukes those who engage in idle talk as mockery and this is what is apparently mentioned. It is the intention that matters and giving blanket fatwas stating that music is haram is only done by those who are foolish and dogmatic. If music is haram, then the prophet(sal) would not have listened to singing as recorded in various authentic narrations which I have mentioned below in this article to prove why music is halal in Islam.
Analyzing the the evidence which suggest that music is haram.
There are some hadiths which are quoted to argue that music is haram let me quote them.
2) The prophet (sal) said:
"Verily I did not prohibit weeping (per se), but rather I forbade two voices (sowtayn) which are imbecilic (ahmaq) and sinfully shameless (faajir): one a voice (singing) to the accompaniment of musical amusement (lahw) and Satan's (wind) instruments; the other, a voice (wailing) due to some calamity, accompanied by striking of the face and tearing of garments. But this (weeping off mine) stems from compassion, and whosoever does not show compassion will not receive it."
(Narrated by Haakim and graded hasan by strengthening from other narrations).
In the hadith of Bukhari we see the following hadith.
3) Narrated Abu 'Amir (rali) or Abu Malik Al-Ash'ari (rali) that he heard the Prophet (sal) saying, "From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk, the drinking of alcoholic drinks, and the use of musical instruments (ma'aazif) as lawful.
My answer to this argument is, for us to get the full picture of a ruling we should analyze all the available hadith and not the hadith which which specifically forbid something.The thing that has gone wrong among Muslims today is that most have only come to a conclusion based on one or two hadiths and have not reconciled all the available Sahih hadiths on the subject. As a result of this, they fall in to misjudged opinions and assumptions. there are similar examples of prophet(sal) forbidding one thing in one hadith and allowed it Let me give you an example,
4) Abu Hurayrah (rali) related that a man asked the Prophet (sal) about a fasting person
fondling [his wife] and he allowed it for him. Another asked him and he forbade
it. The one who he permitted was an old man and the one he forbade was a young
Man (Abu Dawud-graded sahih by Albani)
In this hadith it is very clear that the prophet (sal) forbade the young man because his sexual urge is strong and would not have been able to control his urge and would have broken his fast by having intercourse with his wife.(by penetrating his penis on to her vagina). the reason for allowing the old man was because he could control his urge. these are supported by so many other authentic narrations. There more examples like this and I have explained them in detail in my article where you can read them by clicking here https://cjislam.weebly.com/6-best-proofs-why-eating-or-drinking-standing-is-halal.html
Hadith's which prove music to be permissible,
5) It was narrated from ‘Aa’ishah that Abu Bakr (rali) entered upon her and there were two girls with her during the days of Mina beating the duff, and the Prophet (peace and blessings of Allah be upon him) was covering himself with his garment. Abu Bakr rebuked them, and the Prophet (peace and blessings of Allah be upon him) uncovered his face and said, “Leave them alone, O Abu Bakr, for these are the days of Eid.” That was during the days of Mina.
(Bukhari and Muslim)
The above hadith clearly proves that the duff is a permissible musical instrument in Islam because two young girls were beating the duff and the prophet (sal) allowed them to play when Abu Bakr (rali) rebuked them. Some scholars try to argue that playing the duff is permissible only during Eid. This argument is an erroneous argument because there is clear evidence that playing even the flute is also allowed during the Eid.
6) It was narrated that Aisha (Rali) said: “Abu Bakr (Rali) entered upon me and there were two of the young girls of the Ansar with me who were singing the verses that the Ansar had recited on the day of Bu’ath.”She said: “But they were known to be singers. “Abu Bakr (RA) said: “Wind instruments of the shaitan in the house of Allah’s Messenger (PBUH)? That was the day of Eid. Allah’s Messenger (Sal) said: “O Abu Bakr! Every people have their Eid and this is our Eid. “In another narration it is said that Allah’s Messenger (Sal) said: “Let them be O’ Abu Bakr, for these are the days of Eid.”
(Narrated in Sahih Muslim)
The above hadith narrated in Sahih Muslim clearly debunks this argument. This very hadith proves that you can play any musical instrument including wind instruments and the prophet (sal) listened to them. Some could argue that this is only during Eid celebrations but there is no evidence suggesting that musical instruments are halal only during Eid. For something to be the hukm (ruling), there needs to be clear text forbidding it. There is no clear ruling from the prophet (sal) stating that musical instruments are only allowed during Eid hence the permissibility given by the prophet (sal) in this hadith is a general permissibility.
Point-(2)- Analyzing the arguments of those who oppose making videos.
The argument of making photography is based on the hadiths prohibiting of making images of living souls. The prophet(sal) said:
"Those who will be most severely punished by Allaah on the Day of Resurrection will be the image-makers."
(Sahih Al Bukhari)
The prophet (sal) said :
'Who does more wrong than the one who tries to create something like My creation? Let him create a grain of wheat or a kernel of corn.'"
(Sahih Al Bukhari)
Ali (Rali) said:
"Shall I not send you on the same mission as the Messenger of Allaah (peace and blessings of Allaah be upon him) sent me? Do not leave any built-up tomb without levelling it, and do not leave any picture in any house without erasing it."
(Sahih Muslim and Nasai)
Ibn Abbas(Rali) Narrated that the prophet (sal) said:
"Every image-maker will be in the Fire, and for every image that he made a soul will be created for him, which will be punished in the Fire." Ibn 'Abbaas said: "If you must do that, make pictures of trees and other inanimate objects."
(Sahih Muslim)
The Prophet (sal) said:
"The angels do not enter a house in which there is a dog or pictures."
(Sahih Al Bukhari)
These are some of the many narrations mentioning the prohibition of making the pictures of living souls. From these hadiths it is clear that drawing the images of animate objects such as humans or animals. Now this same argument is used to view photography and video making as also the same as making animate objects hence it's thought to haram. Before answering this argument let me make it clear that the animate objects that do not have a head or face or is diformed is not an animate object. This is based on the following hadiths.
Al-Ismaa’eeli narrated in his Mu’jam from Ibn ‘Abbas (Rali) that the Prophet (Sal) said: “The image is the head; if the head is cut off then there is no image.”
(Classed as saheeh by al-Albani in Saheeh al-Jaami)
Abu Hurayrah (Rali) said: Jibreel (peace be upon him) asked permission to enter upon the Prophet (Sal) and he said, “Come in.” He said: How can I come in when in your house there is a curtain on which there are images? Either cut off their heads or make it a rug that is stepped on, for we angels do not enter a house in which there are images.
(An Nasai-authenticated by Albani in Sahih An Nasai)
Point-3-The wrong argument that the drawn image and photography/video is the same thing.
Some Muslims who are blind followers of scholars use the famous fatwa of Shaikh Naseeruddin Al Albani
(Raheemahullah) to prove that photography and video making are also a form of making pictures of living beings. Shaikh Albani as a human being is prone to mistakes and it is up to the individual to use his/her brain to understand and differenciate between right and wrong. When the question asked that photography is not similar to drawing , Sheikh Albani responded by stating
"Those who say that photography is permitted have “frozen” the meaning of the word “tasweer,” restriciting it only to the meaning known at the time of the Prophet (peace and blessings of Allaah be upon him) and not adding the meaning of photography, which is “tasweer” or “picture-making” in every sense – linguistic, legal, and in its harmful effects, and as is clear from the definition mentioned above. Years ago, I said to one of them, By the same token, you could allow idols which have not been carved but have been made by pressing a button on some machine that turns out idols by the dozen. What do you say to that?”
(Aadaab al-Zafaaf by al-Albani, p. 38)
By looking at the above fatwa it might seem to many that Shaikh Albani has a point. M akin g idols is different to making pictures.The word tasweer that was explained and forbidden in the hadiths are hand drawn images not reflections do not come under this. As we look closer it will be clear to everyone that this argumant by Shaikh Nasir is wrong. Let me explain. Linguistically speaking, there was no word in arabic when photography was invented French inventor Joseph Nicéphore Niépce in the 1920's so the same word used for a drawn image was given to the photograph as soora.
The word for the caravan in the Quran is "SayYaara"(). Now in modern day coloquial arabic the word "SayYaara"()
refers to a car. Allah says in th Quran:
""
"And there came a caravan of travelers and they sent their water-drawer"
(12:19)
In the abobe verse , "SayYara"() means a caravan but in modern coloquial arabic means "Qafila"(). Now, imagine if someone argues that the word "SayYara" in the Quran also refers to the modern day Mercedes Benz will that argument hold water:? No because that would be foolish and it will change the real meaning in the Quran.
(From the above image it could be understood that the image is captured through a lense and is bounced with the help of a mirror. This same mechanism of reflection is similar to that of a mirror and it also exists in digital cameras in mobile and other devices as well. A reflection cannot be compared to a hand drawn image).
Now coming back to Shaikh Albani's argument of an idol making machine with the push of a button, this has nothing to do with taking pictures because taking pictures is done using reflection mechanisms similar to a mirror which is not haram in Islam. The push button example is similar to allowing a robot or a group of people drawing an image under your supervision which is haram. The push button example has to do with making and image and has nothing to do with a reflection. I therefore counter argue by saying if you push a button in a machine that only does reflect images similar to a mirror and produce an image then how can it be haram even if you had or not had physically got involved? Then someone could again counter argue by saying that the image in the mirror is not static It moves. My answer to that is, if you keep a mirror on the opposite side of a dead corpse, then what will you call it a handmade drawing or a reflection? or if there is a mirror opposite a patient who is in coma and is not moving and the mirror is reflecting his entire body and if you seem to be near this patient how are you going to view this image in the mirror? are you going to throw away the mirror because it is reflecting the patient's body in a static way?. A camera in other ways is an advanced form of a mirror which has many features with buttons. The above explanation clearly proves beyond doubt that photography and making videos of animate beings is allowed in Islam.
Conclusion
Making videos with music is not haram in Islam and some scholars who have given fatws prohibiting it has not understood the meaning of the word “tasweer” and are extremely bias in understanding the hadiths where the prophet(sal) allowed musical instruments to be played.
There is a widespread misunderstanding among Muslims across the world and that is that music is haram in Islam which is not true. Music and video making is not haram in Islam. Making videos with music is common nowadays due to technology being easily accessible in making them. In this article I will prove with evidence from the Quran and the authentic hadiths that making videos is not haram in Islam.
Point-(1)-Why Music is Not Haram
Music is an accepted form of relaxation and entertainment among people across various cultures. Islam is a religion that does not forbid entertainment and music is something Islam has not forbidden.
There is much debate on the subject of music in Islam. Let us analyze each evidence to come to a conclusion. Allah (swt) says in the Quran:
1) “And of mankind is he who purchases idle talk (Lahw Al-Hadith) to mislead from the path of Allah without knowledge, and takes it by way of mockery"
(Al Quran-31:6)
The word "Lahw al hadith" which means idle talk is interpreted to mean that music is a form of idle talk. The word "Lahw al hadith" is given various interpretation by various scholars but those who are against music will only find the interpretation of one scholar because it is more convenient to them. In Tafsir ibn Kathir two scholars gave two varying interpretations They are,
1. Ibn Masud-"This -- by Allah -- refers to singing.''
2. Qatadah- "By Allah, he may not spend money on it, but his purchasing it means he likes it, and the more misguided he is, the more he likes it and the more he prefers falsehood to the truth and harmful things over beneficial things.''
If you look above , the interpretations of this verse is differing from one scholar to another. Further in tafsir ibn kathir the above verse from the word "Lahu Al-Hadith"(idle talk) was interpreted by ibn Abbas (rali) as singing. What is meant from this verse is that Allah rebukes those who engage in idle talk as mockery and this is what is apparently mentioned. It is the intention that matters and giving blanket fatwas stating that music is haram is only done by those who are foolish and dogmatic. If music is haram, then the prophet(sal) would not have listened to singing as recorded in various authentic narrations which I have mentioned below in this article to prove why music is halal in Islam.
Analyzing the the evidence which suggest that music is haram.
There are some hadiths which are quoted to argue that music is haram let me quote them.
2) The prophet (sal) said:
"Verily I did not prohibit weeping (per se), but rather I forbade two voices (sowtayn) which are imbecilic (ahmaq) and sinfully shameless (faajir): one a voice (singing) to the accompaniment of musical amusement (lahw) and Satan's (wind) instruments; the other, a voice (wailing) due to some calamity, accompanied by striking of the face and tearing of garments. But this (weeping off mine) stems from compassion, and whosoever does not show compassion will not receive it."
(Narrated by Haakim and graded hasan by strengthening from other narrations).
In the hadith of Bukhari we see the following hadith.
3) Narrated Abu 'Amir (rali) or Abu Malik Al-Ash'ari (rali) that he heard the Prophet (sal) saying, "From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk, the drinking of alcoholic drinks, and the use of musical instruments (ma'aazif) as lawful.
My answer to this argument is, for us to get the full picture of a ruling we should analyze all the available hadith and not the hadith which which specifically forbid something.The thing that has gone wrong among Muslims today is that most have only come to a conclusion based on one or two hadiths and have not reconciled all the available Sahih hadiths on the subject. As a result of this, they fall in to misjudged opinions and assumptions. there are similar examples of prophet(sal) forbidding one thing in one hadith and allowed it Let me give you an example,
4) Abu Hurayrah (rali) related that a man asked the Prophet (sal) about a fasting person
fondling [his wife] and he allowed it for him. Another asked him and he forbade
it. The one who he permitted was an old man and the one he forbade was a young
Man (Abu Dawud-graded sahih by Albani)
In this hadith it is very clear that the prophet (sal) forbade the young man because his sexual urge is strong and would not have been able to control his urge and would have broken his fast by having intercourse with his wife.(by penetrating his penis on to her vagina). the reason for allowing the old man was because he could control his urge. these are supported by so many other authentic narrations. There more examples like this and I have explained them in detail in my article where you can read them by clicking here https://cjislam.weebly.com/6-best-proofs-why-eating-or-drinking-standing-is-halal.html
Hadith's which prove music to be permissible,
5) It was narrated from ‘Aa’ishah that Abu Bakr (rali) entered upon her and there were two girls with her during the days of Mina beating the duff, and the Prophet (peace and blessings of Allah be upon him) was covering himself with his garment. Abu Bakr rebuked them, and the Prophet (peace and blessings of Allah be upon him) uncovered his face and said, “Leave them alone, O Abu Bakr, for these are the days of Eid.” That was during the days of Mina.
(Bukhari and Muslim)
The above hadith clearly proves that the duff is a permissible musical instrument in Islam because two young girls were beating the duff and the prophet (sal) allowed them to play when Abu Bakr (rali) rebuked them. Some scholars try to argue that playing the duff is permissible only during Eid. This argument is an erroneous argument because there is clear evidence that playing even the flute is also allowed during the Eid.
6) It was narrated that Aisha (Rali) said: “Abu Bakr (Rali) entered upon me and there were two of the young girls of the Ansar with me who were singing the verses that the Ansar had recited on the day of Bu’ath.”She said: “But they were known to be singers. “Abu Bakr (RA) said: “Wind instruments of the shaitan in the house of Allah’s Messenger (PBUH)? That was the day of Eid. Allah’s Messenger (Sal) said: “O Abu Bakr! Every people have their Eid and this is our Eid. “In another narration it is said that Allah’s Messenger (Sal) said: “Let them be O’ Abu Bakr, for these are the days of Eid.”
(Narrated in Sahih Muslim)
The above hadith narrated in Sahih Muslim clearly debunks this argument. This very hadith proves that you can play any musical instrument including wind instruments and the prophet (sal) listened to them. Some could argue that this is only during Eid celebrations but there is no evidence suggesting that musical instruments are halal only during Eid. For something to be the hukm (ruling), there needs to be clear text forbidding it. There is no clear ruling from the prophet (sal) stating that musical instruments are only allowed during Eid hence the permissibility given by the prophet (sal) in this hadith is a general permissibility.
Point-(2)- Analyzing the arguments of those who oppose making videos.
The argument of making photography is based on the hadiths prohibiting of making images of living souls. The prophet(sal) said:
"Those who will be most severely punished by Allaah on the Day of Resurrection will be the image-makers."
(Sahih Al Bukhari)
The prophet (sal) said :
'Who does more wrong than the one who tries to create something like My creation? Let him create a grain of wheat or a kernel of corn.'"
(Sahih Al Bukhari)
Ali (Rali) said:
"Shall I not send you on the same mission as the Messenger of Allaah (peace and blessings of Allaah be upon him) sent me? Do not leave any built-up tomb without levelling it, and do not leave any picture in any house without erasing it."
(Sahih Muslim and Nasai)
Ibn Abbas(Rali) Narrated that the prophet (sal) said:
"Every image-maker will be in the Fire, and for every image that he made a soul will be created for him, which will be punished in the Fire." Ibn 'Abbaas said: "If you must do that, make pictures of trees and other inanimate objects."
(Sahih Muslim)
The Prophet (sal) said:
"The angels do not enter a house in which there is a dog or pictures."
(Sahih Al Bukhari)
These are some of the many narrations mentioning the prohibition of making the pictures of living souls. From these hadiths it is clear that drawing the images of animate objects such as humans or animals. Now this same argument is used to view photography and video making as also the same as making animate objects hence it's thought to haram. Before answering this argument let me make it clear that the animate objects that do not have a head or face or is diformed is not an animate object. This is based on the following hadiths.
Al-Ismaa’eeli narrated in his Mu’jam from Ibn ‘Abbas (Rali) that the Prophet (Sal) said: “The image is the head; if the head is cut off then there is no image.”
(Classed as saheeh by al-Albani in Saheeh al-Jaami)
Abu Hurayrah (Rali) said: Jibreel (peace be upon him) asked permission to enter upon the Prophet (Sal) and he said, “Come in.” He said: How can I come in when in your house there is a curtain on which there are images? Either cut off their heads or make it a rug that is stepped on, for we angels do not enter a house in which there are images.
(An Nasai-authenticated by Albani in Sahih An Nasai)
Point-3-The wrong argument that the drawn image and photography/video is the same thing.
Some Muslims who are blind followers of scholars use the famous fatwa of Shaikh Naseeruddin Al Albani
(Raheemahullah) to prove that photography and video making are also a form of making pictures of living beings. Shaikh Albani as a human being is prone to mistakes and it is up to the individual to use his/her brain to understand and differenciate between right and wrong. When the question asked that photography is not similar to drawing , Sheikh Albani responded by stating
"Those who say that photography is permitted have “frozen” the meaning of the word “tasweer,” restriciting it only to the meaning known at the time of the Prophet (peace and blessings of Allaah be upon him) and not adding the meaning of photography, which is “tasweer” or “picture-making” in every sense – linguistic, legal, and in its harmful effects, and as is clear from the definition mentioned above. Years ago, I said to one of them, By the same token, you could allow idols which have not been carved but have been made by pressing a button on some machine that turns out idols by the dozen. What do you say to that?”
(Aadaab al-Zafaaf by al-Albani, p. 38)
By looking at the above fatwa it might seem to many that Shaikh Albani has a point. M akin g idols is different to making pictures.The word tasweer that was explained and forbidden in the hadiths are hand drawn images not reflections do not come under this. As we look closer it will be clear to everyone that this argumant by Shaikh Nasir is wrong. Let me explain. Linguistically speaking, there was no word in arabic when photography was invented French inventor Joseph Nicéphore Niépce in the 1920's so the same word used for a drawn image was given to the photograph as soora.
The word for the caravan in the Quran is "SayYaara"(). Now in modern day coloquial arabic the word "SayYaara"()
refers to a car. Allah says in th Quran:
""
"And there came a caravan of travelers and they sent their water-drawer"
(12:19)
In the abobe verse , "SayYara"() means a caravan but in modern coloquial arabic means "Qafila"(). Now, imagine if someone argues that the word "SayYara" in the Quran also refers to the modern day Mercedes Benz will that argument hold water:? No because that would be foolish and it will change the real meaning in the Quran.
(From the above image it could be understood that the image is captured through a lense and is bounced with the help of a mirror. This same mechanism of reflection is similar to that of a mirror and it also exists in digital cameras in mobile and other devices as well. A reflection cannot be compared to a hand drawn image).
Now coming back to Shaikh Albani's argument of an idol making machine with the push of a button, this has nothing to do with taking pictures because taking pictures is done using reflection mechanisms similar to a mirror which is not haram in Islam. The push button example is similar to allowing a robot or a group of people drawing an image under your supervision which is haram. The push button example has to do with making and image and has nothing to do with a reflection. I therefore counter argue by saying if you push a button in a machine that only does reflect images similar to a mirror and produce an image then how can it be haram even if you had or not had physically got involved? Then someone could again counter argue by saying that the image in the mirror is not static It moves. My answer to that is, if you keep a mirror on the opposite side of a dead corpse, then what will you call it a handmade drawing or a reflection? or if there is a mirror opposite a patient who is in coma and is not moving and the mirror is reflecting his entire body and if you seem to be near this patient how are you going to view this image in the mirror? are you going to throw away the mirror because it is reflecting the patient's body in a static way?. A camera in other ways is an advanced form of a mirror which has many features with buttons. The above explanation clearly proves beyond doubt that photography and making videos of animate beings is allowed in Islam.
Conclusion
Making videos with music is not haram in Islam and some scholars who have given fatws prohibiting it has not understood the meaning of the word “tasweer” and are extremely bias in understanding the hadiths where the prophet(sal) allowed musical instruments to be played.