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One of my doubts about Sufism is music (Sama). Although I listen to Kafis (poems of Wali's) and like them very much. I find them very inspiring. They all are full of Ishq of Allah. I daily listen to Kafi of Baba Farid. But the following Sahih Bukhari Hadith: Volume 7, Book 69, Number 494v: Narrated Abu 'Amir or Abu Malik Al-Ash'ari: that he heard the Prophet 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, as lawful. And there will be some people who will stay near the side of a mountain and in the evening their shepherd will come to them with their sheep and ask them for something, but they will say to him, 'Return to us tomorrow.' Allah will destroy them during the night and will let the mountain fall on them, and He will transform the rest of them into monkeys and pigs and they will remain so till the Day of Resurrection." has created many doubts in my mind.
Here is an article on Sama on our website that you might find informative. That particular speech was based on a chapter derived from the book: "Keemiay sa'dat" by Imam al Ghazzali. It is the best reading material on the subject.
Click here for another article on Sama on our website.
With regards to the reference
on music in the text of the Hadith Sharif you have quoted, it is
my understanding that this
(i) illegal sexual intercourse,are all forbidden things. Whereas these same acts can be done lawfully, i.e.
(i) legal sexual intercourse between married spouses,Having brought this to your attention, now let me point out to you that the fourth item mentioned in the Hadith (the use of musical instruments) is not an unlawful act, whereas, all the other examples were unlawful acts. Therefore, in the context of what is being said in this Hadith, it would make sense only if we read the words "the use of musical instruments" to mean "the unlawful use of musical instruments." This would be consistent with the spirit and the intent of the Hadith.
It is also very essential to always bear in mind two very fundamental doctrines of law every time one tries to determine lawfulness or unlawfulness of an act, deed or thing:
(i) Intention (i.e.,
the purpose for which that act, deed or thing is to be done.) The Prophet,
p.b.u.h. has laid down the fundamental law that "all deeds (actions) are
determined by their intention (i.e. the purpose).
To re-iterate this point, we can therefore say that everything which Allah ta'ala has created is made for the enjoyment of mankind, and for that purpose everything is subjugated (brought under man's control) for his use. This is as Allah ta'ala Himself has instructed us in the Qur'an al Karim. In other words, this is the rule of ibaha, which means that everything is mubah (neutral, permissible) unless expressly and specifically forbidden by law. So to say that the Hadith Sharif makes good permissible (mubah) music forbidden (haram) does not make any sense at all.
Even though this Hadith "appears" to be referring to all musical instruments as unlawful, in reality it is only referring to those that are unlawful (i.e. used in conjunction with wrongful intentions).  Music and musical instruments become unlawful when their use is for unlawful purposes. It would be absurd to conclude otherwise. That would be like arriving at the erroneous conclusion that this Hadith is referring to Mubah (lawful) music as haram. If that were the case, then one could even go so far as to conclude that Salat or Sawm (fasting) or even Zakat are all haram too! After all, it is common knowledge that when Salat is performed without the sincerity of intention, for the worship and the love of Allah, and is performed in a lethargic fashion (i.e. in a neglectful manner) or for show (ostentation), it is haram! [Qur'an 107:4-6] The Prophet s.a.w.s. himself clearly stated in a Hadith that people can get no benefit from fasting and that not only would it be a waste of time, but that it would become haram if they did not abstain from backbiting or telling lies and committing other such forbidden actions during the course of their fasting, and that they would gain nothing thereby except hunger and thirst!  It is the same with regard to Zakat. If one spends a great deal of money for example, (i.e. like a non-religious philanthropist) without the intention of doing so in the name of, and for the sake of, the love of Allah, then they will not get one iota of spiritual recompense (thawab) for this generosity. However, if it is spent in compliance with the law and the rules and regulations relating to Zakat, and with the intention of fulfilling that religious obligation, then Insha Allah they would be rewarded for it by Allah ta'ala.
So it is that any good thing
that is halal, permissible (mubah), becomes unlawful, forbidden
(haram) if done for an evil,
Sura Al-Ma'im (107) [Yusuf Ali translation]
4. So woe to the worshippers
Footnote 6283: True worship does not consist in the mere
form of prayer, without the heart and mind being earnestly applied to seek
the realization of the presence of Allah, and to understand and do His
 One should consult the Jurists as well as Muhaddithin, (i.e. experts on Hadith) on this. They have studied deeply all the Hadith literature and many of them have come up with these same conclusions. If my memory serves me correctly, I think all the Muhaddithin are unanimous in their opinion that music per se is permissible although the fuqaha (jurists) do differ in their rulings.
 Abu Hurairah narrated that the Prophet said: "Perhaps a fasting person will get nothing from his fast save hunger, and perhaps the one who stands to pray at night will get nothing from his standing except sleeplessness." This is related by an-Nasa'i, Ibn Majah, and al-Hakim. The latter said that it is sahih according to al Bukhari's criterion.