Times of the Prayers (Shafi'i Madh-hab)

Bismillâh, wa l-hamdulillâh, wa s-salâtu wa s-salâmu `alâ rasûlillah

Times of the Fard (Obligatory) Prayers

1. Dhuhr (Early afternoon prayer): The time of Dhuhr begins after the sun descends from its zenith, known as zawwâl, and ends when an object's shadow equals the object's height plus the length of its shadow at the time of the sun's zenith.

2. `Asr (Midafternoon prayer): The time of `Asr begins at the end of Dhuhr prayer's time. The preferred time for its performance ends when an object's shadow equals double the object's height plus the length of its shadow at time of the sun's zenith, though the permissible time for it extends until the sun sets. It is offensive however to wait until the sun's light wanes to yellow.

3. Maghrib (Evening prayer)The time of Maghrib begins when the sun has completely set and ends with the disappearance of the red horizon.

4. `Ishâ' (Nightfall prayer): The time of `Ishâ' begins at the end of the Maghrib prayer's time. It is sunnah to delay the salâh of `Ishâ' till the yellow and white horizons disappear. But after a third of the night has passed, the preferred time for nightfall prayer has ended, though the permissible time extends until true dawn.

5. Subh/Fajr (Dawn prayer): The time of Subh begins at true dawn (Subh as-Sâdiq/Fajr as-Sâdiq), true dawn being when the sky around the horizon begins to grow light. Before this, a dim light sometimes appears overhead for some minutes followed by darkness, and is termed the deceptive dawn (Subh al-Kâdhib/Fajr al-Kâdhib). The preferred time for its performance ends when the day grows light outside, though its permissible time extends until sunrise.

It is best to pray every prayer at the beginning of its time, taking the necessary steps at its outset, such as purification, clothing one's `awrah, giving the adhân and iqâmah, and then praying. If less than one rak`ah of one's salâh occurs within the proper time (meaning that one does not raise one's head from the second sajdah of the rak`ah before the time ends) and the remainder takes place after it, then the entire salâh is considered as qadâ'. It is not permissible to intentionally delay the salâh until part of it is prayed after the time has terminated.

Times when it is Harâm to Offer Those Prayers Which Do Not Have an Immediate or Preceding Cause:

1. At the time of sunrise until the sun rises to the extent of the height of a spear (meaning when a distance equal to the sun's diameter appears between the sun and the horizon)

2. At the time when the sun is at its zenith until it declines, except on Fridays.

3. At the time the sun becomes yellow/pale until sunset.

4. After Subh salâh until sunrise.

5. After `Asr salâh until sunset.

The salâh offered at these times is unlawful and invalid and it will not discharge a person from a vow. It is permissible at the above times to offer salâh that are performed for a particular reason, such as salât al-Janâzah (funeral prayer), tahiyyat al-Masjid (greeting the mosque prayer), sunnah after wudû', and is also permissible to make qadâ' salâh, though one may not perform the two rak`ahs that are sunnah before entering the state of ihrâm.

It is neither harâm nor makrûh to offer salâh within the Sanctuary of Makkah at any time.

And Allâh Knows Best

The Effects of Sins and Disobedience

Bismillâh, wa l-hamdulillâh, wa s-salâtu wa s-salâmu `alâ rasûlillah

1. The prevention of knowledge. Knowledge is a light which Allâh throws into the heart and disobedience extinguishes this light. Imâm ash-Shâfi`î (رحمه الله) said:

“I complained to Wakî' about the weakness of my memory,
so he ordered me to abandon disobedience.
And informed me that the knowledge is light.
And that the light of Allah is not given to the disobedient.“

2. The prevention of sustenance. Just as taqwâ brings about sustenance, the abandonment of taqwâ causes poverty. There is nothing which can bring about sustenance like the abandonment of disobedience.

3. The prevention of obedience (to Allâh). If there was no other punishment for sin other than that it prevents one from obedience to Allâh then this would be sufficient.

4. Disobedience weakens the heart and the body. Its weakening the heart is something which is clear. Disobedience does not stop weakening it until the life of the heart ceases completely.

5. Disobedience reduces the lifespan and destroys any blessings. Just as righteousness increases the lifespan, sinning reduces it.

6. Disobedience sows its own seeds and gives birth to itself until separating from it and coming out of it becomes difficult for the servant.

7. Sins weaken the heart's will and resolve so that the desire for disobedience becomes strong and the desire to repent becomes weak bit by bit until the desire to repent is removed from the heart completely.

8. Every type of disobedience is a legacy of a nation from among the nations which Allâh (عزّ و جلّ) destroyed. Sodomy is a legacy of the People of Lût; taking more than one’s due right and giving what is less is a legacy of the People of Shu`ayb; seeking greatness in the land and causing corruption is a legacy of the People of Fir`awn; and pride/arrogance and tyranny is a legacy of the People of Hûd. So the disobedient one is wearing the gown of some of these nations who were the enemies of Allâh.

9. Disobedience is a cause of the servant being held in contempt by his Sustainer. al-Hasan al-Basrî (رحمه الله) said: "They became contemptible [in His sight] so they disobeyed Him. If they were honourable [in His sight] He would have protected them. Allâh the Exalted said: ”And he whom Allâh humiliates, none can give him honour.” (TMQ al-Hajj [22]:18)

10. The ill-effects of the sinner fall upon those besides him and also the animals as a result of which they are touched by harm.

11. The servant continues to commit sins until they become very easy for him and seem insignificant in his heart and this is a sign of destruction. Every time a sin becomes insignificant in the sight of the servant it becomes great in the sight of Allâh. Ibn Mas`ûd (رضي الله عنه) said: "Indeed, the believer sees his sins as if he was standing at the foot of a mountain fearing that it will fall upon him and the sinner sees his sins like a fly which passes by his nose so he tries to remove it by waving his hand around." (Collected by al-Bukhârî)

12. Disobedience inherits humiliation and lowliness. Honour, all of it, lies in the obedience of Allâh. Abdullâh ibn al-Mubârak said:

”I have seen sins kill the hearts.
And humiliation is inherited by their continuity.
The abandonment of sins gives life to the hearts.
And the prevention of your soul is better for it.”

13. Disobedience corrupts the intellect. The intellect has light and disobedience extinguishes this light. When the light of the intellect is extinguished it becomes weak and deficient.

14. When disobedience increases, the servant’s heart becomes sealed so that he becomes of those who are heedless. The Exalted said: ”But no! A stain has been left on their hearts on account of what they used to earn (i.e. their actions).” (TMQ al-Mutaffifîn [83]:14)

15. Sins cause the various types of corruption to occur in the land. Corruption of the waters, the air, the plants, the fruits and the dwelling places. The Exalted said: ”Corruption has appeared throughout the land and sea by [reason of] what the hands of people have earned so He may let them taste part of [the consequence of] what they have done that perhaps they will return [to righteousness].” (TMQ ar-Rûm 30:41)

16. The disappearance of modesty which is the essence of the life of the heart and is the basis of every good. Its disappearance is the disappearance of all that is good. It is authentic from the Messenger ﷺ that he said: "Modesty is goodness, all of it." (Collected by al-Bukhârî and Muslim). A poet said: ”And by Allâh, there is no good in life or in the world when modesty goes.”

17. Sins weaken and reduce the magnification of Allâh, the Mighty, in the heart of the servant.

18. Sins are the cause of Allâh forgetting His servant, abandoning him and leaving him to fend for himself with his soul and his shaytan and in this is the destruction from which no deliverance can be hoped for.

19. Sins remove the servant from the realm of ihsân (doing good) and he is prevented from [obtaining] the reward of those who do good. When ihsân fills the heart it prevents it from disobedience.

20. Disobedience causes the favours [of Allâh] to cease and make His revenge lawful. No blessing ceases to reach a servant except due to a sin and no retribution is made lawful upon him except due to a sin. Alî (رضي الله عنه) said: "No trial has descended except due to a sin and it (the trial) is not repelled except by repentance." Allâh the Exalted said: ”And whatever strikes you of disaster - it is for what your hands have earned; but He pardons much.” (TMQ ash-Shûrâ [42]:30) And the Exalted also said: “That is because Allâh would not change a favour which He had bestowed upon a people until they change what is within themselves.” (TMQ al-Anfâl [8]:53)

Taken from "al-Jawâb al-Kâfî liman sa'ala `an al-dawâ' ash-shâfî al-musammâ: ad-dâ' wa l-dawâ'" by Ibn al-Qayyim al-Jawzî (رضي الله عنه)

And Allâh Knows Best

Knots of Islam

The Messenger of Allah (peace be upon him) said, "The knots of Islam will be untied one by one. Each time one knot is undone, people will cling to the one next to it. The first of them to be undone is ruling and the last is Salah (Prayer)".

When to Stand Up Upon Hearing the Iqâmah?

Bismi-llâh, wa -l-hamdulillâh, wa -s-salâtu wa -s-salâmu `alâ rasûli-llâh

The Fuqahâ' (رحمهم الله) differed on the issue of when to stand up to pray. Imâm an-Nawawî (رحمه الله) mentioned several of these opinions in al-Majmû` Sharh al-Muhadhdhab (3/233), and they are as follows:

1. That he should stand up when the mu'adhdhin starts to recite the iqâmah. This is the view of Imâms `Atâ' and az-Zuhrî (رحمهما الله).

2. That he should stand up when the mu'adhdhin says "hayya `ala -s-salâh (come to prayer)". This is the view of Imâm Abû Hanîfah (رحمه الله).

3. That he should stand up when the mu'adhdhin has completed the iqâmah. This is the view of Imâm ash-Shâfi`î (رحمه الله).

4. That there is no specific point at which one should stand up; rather it is permissible for the worshipper to stand up at the beginning of the iqâmah, during it or at the end of it. This is the view of the Mâlikis.

5. That it is sunnah to stand up when the mu'adhdhin says "Qad qâmati -s-salâh (prayer is about to begin)" if the worshipper can see the imâm; if he cannot see him, then he should stand up when he does see the imam. This is the view of Imâm Ahmad (رحمه الله).

And Allâh Knows Best

Evidences of the Prohibition of Music in the Light of the Qur'an and Sunnah

Bismillâh, wa -l-hamdulillâh, wa -s-salâtu wa -s-salâmu `alâ rasûlillâh

Quranic Verses

1) Allâh (سبحانه وتعالى) says: "And of mankind is he who purchases idle talks to mislead [men] from the Path of Allâh without knowledge, and takes it by way of mockery. For such there will be a humiliating torment." (TMQ Luqmân [31]:6)

The companion `Abdullâh ibn Mas`ûd (رضي الله عنه) states in the explanation of the word 'idle tales': “By Allâh its meaning is music.” (Sunan al-Bayhaqi, 1/223 & authenticated by al-Hakim in his Mustadrak, 2/411)

Imâm Ibn Abî Shaybah (رحمه الله) related with his own transmission that he (Ibn Mas`ûd) said: “I swear by Him besides Whom there is no God that it refers to singing.” (132/5)

The Companion and mufassir of the Qur'ân, Abdullâh ibn `Abbâs (رضي الله عنه), states: “The meaning of the word is music, singing and the like.” (Sunan al-Bayhaqi, 1/221& Musannaf Ibn Abî Shaybah, 132/5)

He also stated: “Music and the purchase of female singers.” (Musannaf Ibn Abî Shaybah, 132/5)

Hasan al-Basri (رحمه الله) said: “This verse was revealed in relation to singing and musical instruments.” (Tafsîr ibn Kathîr, 3/442)

The same explanation has also been narrated from Mujâhid, Ikrimah, Ibrahim Nakha’i, Mak’hul and others (رضي الله عنهم).

As for those that say, the verse refers to things that prevent one from the remembrance of Allâh (سبحانه وتعالى) and not music, they do not contradict the aforementioned explanation. The interpretation of the verse with 'things that prevent one from the remembrance of Allâh' is a more general interpretation which includes music and song, as one of the foremost things that stop you from the remembrance of Allâh is music. This is the reason why the majority of the exegetes of the Qur'ân have interpreted the verse with music only, or with all those acts that prevent one from the truth with music being at the forefront.

2) Allâh (سبحانه وتعالى) says in description of the attributes of the servants of the Most Merciful: “And [they are] those who do not testify to falsehood, and when they pass near ill speech, they pass by with dignity.” (TMQ al-Furqân [25]:72)

Imam Abu Bakr al-Jassas relates from Imâm Abû Hanîfah (رحمه الله) that the meaning of “falsehood (zûr)” is music & song. (Ahkâm al-Qur'ân, 3/428)

3) Allâh (سبحانه وتعالى) said to Shaytân: “And incite [to senselessness] whoever you can among them with your voice” (TMQ al-Isrâ' [17]:64)

One of the great mufassirîn, Mujâhid (رحمه الله) interpreted the word 'voice (sawt)' by music, singing, dancing and idle things. (Rûh al-Ma`ani, 15/111)

Imam Suyûti (رحمه الله) quoted Mujâhid as saying: “Voice (in this verse) is singing and flute.” (al-Iklil fi istinbât at-tanzîl, 1444)

Another mufassir, Dahhak (رحمه الله), also interpreted the word 'Sawt' with flutes. (al-Qurtubi, al-Jami` li Ahkâm al-Qur’an, 10/288)

Here also, a general interpretation can be given, as indeed some commentators of the Qur'ân have done, but this, as mentioned earlier, does not contradict the meaning given by Mujâhid and Dahhak, as it is included in the more broad and general meaning.

Ahâdîth (Prophetic Traditions)

1) Sayyiduna Abû Mâlik al-Ash`âri (رضي الله عنه) reports that he heard the Messenger of Allâh (ﷺ) say: “There will appear people in my Ummah, who will hold adultery, silk, alcohol and musical instruments to be lawful.” (Sahîh al-Bukhâri, 7/494v)

2) Abû Mâlik al-Ash`ari (رضي الله عنه) narrates a similar type of Hadîth, but a different wording. He reports that the Messenger of Allâh (ﷺ) said: “Soon there will be people from my Ummah who will consume alcohol, they will change its name [by regarding it permissible], on their heads will be instruments of music and singing. Allâh will make the ground swallow them up, and turn them into monkeys and swine.” (Sahîh Ibn Hibbân & Sunan Ibn Mâjah, with a sound chain of narration)

In the above two narrations, the word ma`âzif is used. The scholars of the Arabic language are unanimous on the fact that it refers to musical instruments. (Ibn Manzur, Lisan al-Arab, V.9, P.189)

The prohibition of musical instruments is clear in these two narrations. The first Hadith (recorded in Sahîh al-Bukhâri) mentions that certain people from the Ummah of the Messenger of Allâh (ﷺ) will try to justify the permissibility of using musical instruments, along with adultery, silk and alcohol, despite these things being unlawful in Sharî`ah.

Moreover, by mentioning music with the likes of adultery and alcohol just shows how severe the sin is. The one who attempts to permit music is similar to the one who permits alcohol or adultery.

The second Hadîth describes the fate of such people in that the ground will be ordered to swallow them and they will be turned into monkeys and swine (May Allâh save us all). The warning is specific to those that will hold music, alcohol, silk and adultery to be permissible. It is something that should be of concern for those who try and justify any of these things.

Also, to say that music will only be unlawful if it is in combination with alcohol, adultery and silk is incorrect. If this was the case, then why is it that the exception is only for music from the four things? The same could also be said for adultery, alcohol and silk. One may then even justify that alcohol and adultery is also permissible unless if they are consumed in combination with the other things!

Thus, the above two narrations of the beloved of Allâh (ﷺ) are clear proof on the impermissibility of music and songs.

3) Imrân ibn Husayn (رضي الله عنه) reports that the Messenger of Allâh (ﷺ) said: “This Ummah will experience the swallowing up of some people by the earth, metamorphosis of some into animals, and being rained upon with stones”. A man from amongst the Muslims asked: “O Messenger of Allâh! When will this be?” He said: “When female singers and musical instruments appear and alcohol will (commonly) be consumed.” (Recorded by Imam at-Tirmidhî, Imam Ibn Mâjah in their respective Sunan collections, and the wording here is of Sunan at-Tirmidhî)

4) Sayyiduna `Ali ibn Abî Tâlib (رضي الله عنه) reports that the blessed Messenger of Allâh (ﷺ) said: “When my Ummah begin doing fifteen things, they will be inflicted with tribulations, and [from those 15 things he said]: “When female singers and musical instruments become common.” (Sunan at-Tirmidhî)

5) Nâfi` reports that once Abdullâh ibn `Umar (رضي الله عنهما) heard the sound of a sheppard’s flute. He put his fingers in his ears, turned his mule away from the road and said: “O Nâfi`! Can you hear? I (Nafi`) replied with the affirmative. He carried on walking [with his fingers in his ears] until I said: “the sound has ceased” He removed his fingers from his ears, came back on to the road and said: “I saw the Messenger of Allâh (ﷺ) doing the same when he heard the flute of the sheppard.” (Recorded by Imâm Ahmad in his Musnad and Abû Dâwûd & Ibn Mâjah in their Sunans)

6) Sayyiduna Abdullâh ibn `Umar (رضي الله عنهما) reports that the Messenger of Allâh (ﷺ) said: “Verily Allâh has forbidden alcohol, gambling, drum and guitar, and every intoxicant is harâm.” (Musnad Ahmad & Sunan Abî Dâwûd)

7) Abu Umâmah (رضي الله عنه) reports that the Messenger of Allâh (ﷺ) said: “Allâh Mighty and Majestic sent me as a guidance and mercy to believers and commanded me to do away with musical instruments, flutes, strings, crucifixes, and the affairs of the pre-Islamic period of ignorance.”(Musnad Ahmad & Abû Dâwûd Tayalisi)

8) Sayyiduna Abdullâh ibn Mas`ûd (رضي الله عنه) reports that the Messenger of Allâh (ﷺ) said: “Song makes hypocrisy grow in the heart as water does herbage.” (Sunan al-Bayhaqî)

9) Sayyiduna Anas (رضي الله عنه) reports that the Messenger of Allâh (ﷺ) said: “On the day of Resurrection, Allâh will pour molten lead into the ears of whoever sits listening to a songstress.” (Recorded by Ibn Asakir & Ibn al-Misrî)

10) Sayyiduna Abû Hurayrah (رضي الله عنه) reports that the Messenger of Allâh (ﷺ) said: “Bell is the flute of Shaytân.” (Sahîh Muslim & Sunan Abî Dâwûd)

There are many more narrations of the Messenger of Allâh (ﷺ) in prohibition of musical instruments and unlawful singing, though only a few have been mentioned here.

The great Imâm of the Shafi`i school, Imâm Ibn Hajar al-Haytami (رحمه الله) gathered all these Ahâdîth which approximately total to forty in his excellent work ‘Kaff al-Ra’a an Muharramat al-Lahw wa -s-Sama’, and then said: “All of this is explicit and compelling textual evidence that musical instruments of all types are unlawful.” (2/270)

Statements of the Scholars (رحمهم الله)

The great Hanafi jurist, Imam al-Kasani (رحمه الله), states: “If a singer gathers people around him only to entertain them with his voice, then he will not be considered an upright person (adil), even though if he does not consume alcohol, as he will be considered the leader of sinners. If however, he only sings to himself in order to eradicate loneliness, then there is nothing wrong in doing so.

"As far as the one who uses musical instruments is concerned, if the instruments themselves are not unlawful, such as the bamboo and tambourine, then there is nothing wrong with that and he will still be considered upright. However, if the instrument is unlawful, such as the lute and the like, then he will not be considered an upright person (to be a witness in the court. m), as these instruments can never be considered lawful.” (Bada’I al-Sana’i, 6/269)

It is stated in Khulasat al-Fatâwâ: “Listening to the sound of musical instruments is unlawful, as the Messenger of Allâh (Allah bless him & give him peace) said: “Listening to songs is a sin.” (4/345)

Imâm Ibn al-Humam (رحمه الله), the great Hanafi Mujtahid, makes a decisive statement in his famous Fath al-Qadir: “Unlawful singing is when the theme of the song consists of unlawful things, such as the description of a particular living person’s beauty and features, the virtues of wine that provoke wine-drinking, the details and particulars of family affairs or those songs that mock and ridicule others.

"However, songs that are free from such unlawful things and they consist of descriptions of the natural things, such as flowers and streams, etc… will be permissible. Yes, if they are accompanied by musical instruments, then it will be unlawful even if the song is full of advice and wisdom, not because of what the songs consist of, rather due to the musical instruments that are played with it. And it is stated in the al-Mughni of Ibn Qudamah (Hanbali Madh-hab) that musical instruments are of two types:

1) Unlawful, Such as those that are specially designed for entertainment and singing, like the flute and mandolin, etc;

2) Lawful, like the playing of the tambourine (daff) at weddings and other happy occasions.” (See: Ibn Humam, Fath al-Qadir, 6/36)

The same has more or less been mentioned in the other Hanafi works also, such as al-Ikhtiyar, al-Bahr al-Ra’iq, al-Fatâwâ al-Hindiyyah and others.

Imâm an-Nawawî (رحمه الله), the great Hadîth and Shâfi’î scholar states: “It is unlawful to use or listen to musical instruments, such as, those which the drinkers are known for, like the mandolin, lute, cymbals, and flute. It is permissible to play the tambourine (daff) at weddings, circumcisions and other times, even if it has bells on its sides. Beating the Kûba, a long drum with a narrow middle, is also unlawful.” (Mughni al-Muhtaj, 4/429, & Reliance of the Traveller, 775)

In the book, Âdâbul Qadâ, Ash-Shâfi`î is reported as saying, "Verily, song is loathsome (makrûh); it resembles the false and vain thing [al-bâtil]. The one who partakes of it frequently is an incompetent fool whose testimony is to be rejected." (See: Tafsîr al-Qurtubî vol. 14, p. 55)

It is related by Ibn ul-Jawzi that Ishâq bin `Îsâ at-Tabba'a asked Imâm Mâlik bin Anas about the view of the people of Madînah regarding singing (ghinâ). He replied, "In fact, that is done by the sinful ones."

Conclusion

In the light of the above evidences from the Qur'ân, sayings of our beloved Messenger of Allâh (ﷺ) and texts of the various Fuqahâ', the following is the decisive ruling with regards to music:

Musical instruments that are solely designed for entertainment are unlawful, with or without singing. However, to play the tambourine (daff) at weddings (and other occasions according to some fuqaha) will be permissible.

As far as the songs are concerned, if they consist of anything that is unlawful or they prevent one from the obligatory duties, then they will be unlawful. However, if they are free from the abovementioned things (and they are not accompanied by instruments), then it will be permissible to sing them.

And Allâh Knows Best