MUSIC AND IMAAM GHAZAALI

[By Jamiatul Ulama Northern Cape]

Displaying this selective brand of Taqleed, the modernists resort to a downright dishonest Taqleed of Imaam Ghazaali (Rahmatullah Alayh) in their attempt to ‘prove’ the permissibility of music and musical instruments. While they reject every aspect of Imaam Ghazaali’s ta’leem on all other issues of the Shariah, which militates against their opinions, they are rapid in expressing their Taqleed of his view on singing and music.

After conceding the Ijma’ of the Fuqaha of the Four Math-habs on the prohibition of music and musical instruments, Imaam Ghazaali (Rahmatullah Alayh) proceeds to argue exceptional cases of permissibility. In his argument he does not negate the general rule of prohibition. Rather, he presents a case of permissibility for certain exceptions such as divine songs to engender spiritual ecstasy. However, it has to be reiterated that even his case for limited permissibility is untenable in view of the conflict with the Ijma’ of the Fuqaha which represents the Shariah’s position from the age of the Sahaabah as the evidence has been explained in books written by the Ulama-e-Haq!

For the modernists, Imaam Ghazaali (rahmatullah alayh) has importance in only the issue of music. As far as the entire Shariah is concerned, other than the exception of singing and music, Imaam Ghazaali (rahmatullah alayh) is lumped into the same category of orthodoxy which the modernist deviates dispose and deprecate with a vehemence pleasing to only shaitaan and heretics. Consider the fact that Imaam Ghazaali (rahmatullah alayh) propagates the prohibition of eating food from tables. He advocates eating on the ground as the Sunnah. Eating on tables is bid’ah according to Imaam Ghazaali (Rahmatullah Alayh). 

The views of Imaam Ghazaali on Purdah are undoubtedly chagrin to the modernists. In short, Imaam Ghazaali (rahmatullah alayh) is an orthodox Muslim, a ‘fanatic’ like the Molvis except for some latitude on the issue of singing and two musical instruments, the duff and the flute, which he opined to be permissible in certain circumstances with certain restrictive conditions. He avers that it is an innovation to use soap content even though he does not brand these as haraam. Nevertheless, this is the position which he adopts. The modernists who have made a selective Taqleed of Imaam Ghazaali, should henceforth refrain from the utilization of all soap, soap powders and detergents. 

“Lick your fingers after eating” commands Imaam Ghazaali. This practice is detestable to the modernist juhhaal who have western kuffaar masters to serve and appease. It is a practice viewed with revulsion by the western intellectual masters of the modernist deviates prowling in the shadows of the community, hence they will not make Taqleed of Imaam Ghazaali in this practice of the Sunnah.

The clinching argument in this debate pertaining to Imaam Ghazaali’s view is that since his view is in conflict with the Ijma’ of the Four Math-habs, it is devoid of substance. It has to be incumbently set aside. A conflicting opinion which developed many centuries after the Sahaabah and the Fuqaha of Khairul Quroon (The First three pious ages of Islam), is not the Fatwa of the Shariah. It is the erroneous opinion of an individual.

It has been said: “Every Aalim slips” just like every good horse slips and falls. Imaam Ghazaali (rahmatullah alayh) has aptly summed up their (the modernists’) intellectual derangement with his comment: “Complete blindness is better than oblique vision.”

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