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all those who perform Qiyaam in Milaad, as innovators, is
exceeding the limit. It is quiet possible that the holy Prophet
stays in his abode in Paradise and our activities are shown to him
as on T.V. or somehow through other means; through Angels or
without them…” He further adds, “Consider these differences as
trivial (unimportant), like the differences between Imam Abu
Haneefah and Imam ash-Shafi’ee”. He says: “Do not oppose these
ceremonies, where they are customary… If those who oppose
Qiyaam are also invited in a general meeting, then it is better to
drop the Qiyaam. However, if it is not possible to do so, then if
they (those opposed to Qiyaam) wish to continue then they should
also join the rest in Qiyaam and Salaam.” 73
Commenting upon music, which is totally Haraam in Islam 74
Muhajir Makki says, “Do not call each other as Bidati (i.e.
73 Bahishti Zewar (Eng. Trans.) Part twelve, p.222.
74 The Messenger of Allah said: “I forbid two voices, which are
imbecilic and sinfully shameless: one is the voice (of singing)
accompanied by musical instruments and Satan’s wind
instruments.” [Related by al-Hakim]. The Prophet warned the
Muslims against those who consider music to be lawful, when he
said, “There will be people from my nation [Muslims] who
will seek to make lawful: fornication, the wearing of silk [for
men], wine drinking and the use of musical instruments
[ma’aazif]…. Then Allah will destroy them during the night
causing the mountain to fall upon them, while He changes
others into apes and swine. They will remain in such a state
until the Day of Resurrection.” [Saheeh al-Bukharee, (Eng.
Trans.) vol. 7, 494 B]
The Sufis consider this Haraam action as food of the soul: Abu
Bakr al-Kalabadhi said, ‘I heard Abu’l-Qasim al-Baghdadi say,
“Audition is of two kinds. One class of man listens to discourse,
and derives therefrom an admonition: such a man only listens
discriminately and with his hearten present. The other class
listens to music, which is the food of the spirit and when the spirit
obtains its food, it attains its proper station, and turns aside from
the government of the body; and then there appears in the listener
a commotion and a movement.” [The Doctrine of the Sufis, p.164]
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