Sunday, August 29, 2010

The Extreme Dislike of Poetry to be Recited in a Masjid

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السلام عليكم

Here is an article by brother Abu Abdullaah (from Shiachat) concerning Poetry:

             I have seen many masaajid around the world that allow poetry, e.g. Nasheeds, Qaseedahs, Nauhas/Latmiyyah, Marsiyas, etc, to be recited in it. The following is the perspective of the Ahlul Bayt (عليهم السلام) regarding the impermissibility of reciting poetry in the masaajid and other such times. The only thing that is allowed is the recitation of the Holy Qur’aan in the masaajid.

            Now, as you will see from ahaadeeth, the A’immah (عليهم السلام) are very strict when it comes to having ONLY the Holy Qur’aan recited in the masaajid. Also, it is disliked to recite poetry in the month of Ramadaan (night and day), or in any night, when one has ihraam on, on the day of Jum’ah, and in the haram (Ka’bah), and in the masaajid:


مُحَمَّدُ بْنُ الْحَسَنِ بِإِسْنَادِهِ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ (وَ بِإِسْنَادِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ) عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ تُكْرَهُ رِوَايَةُ الشِّعْرِ لِلصَّائِمِ وَ لِلْمُحْرِمِ وَ فِي الْحَرَمِ وَ فِي يَوْمِ الْجُمُعَةِ وَ أَنْ يُرْوَى بِاللَّيْلِ قَالَ قُلْتُ وَ إِنْ كَانَ شِعْرَ حَقٍّ قَالَ وَ إِنْ كَانَ شِعْرَ حَق‏

Muhammad bin al-Hasan in his isnaad from ‘Alee bin Mahziyaar (and in his isnaad from Ahmad bin Muhammad all from Ibn Abee 'Umayr) from Hammaad bin 'Uthmaan, He said I heard Abaa '‘Abd Allaah (عليه السلام) say: Narrating poetry is disliked while fasting, and while in iHraam, and in the Haram and on the day of Jum'ah and to narrate in the night. He said: I said: and If the poem was true? He said: And (even) if the poem was true.

Source:
1.        Al-‘Aamilee, Wasaa’il Al-Shee’ah, vol. 10, pg. 169, hadeeth #13137
2.       Al-Toosee, Al-Tahdheeb, vol. 4, pg. 195, hadeeth #6
Grading:
1.             Al-Majlisi said this hadeeth is Da’eef ‘Alaa Dhaahir Aw Muwaththaq (Apparently Weak or Reliable)
è Milaadh al Akhyaar, vol. 6, pg. 516

But the alternate chain for this is SaHeeH (Authentic), taken from Tahdheeb:
 و عن علي بن مهزيارعن محمد بن يحيى عن حماد بن عثمان قال سمعت أبا عبد الله ع يقول‏


وَ بِالْإِسْنَادِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ لَا يُنْشَدُ الشِّعْرُ بِلَيْلٍ وَ لَا يُنْشَدُ فِي شَهْرِ رَمَضَانَ بِلَيْلٍ وَ لَا نَهَارٍ فَقَالَ لَهُ إِسْمَاعِيلُ يَا أَبَتَاهْ فَإِنَّهُ فِينَا قَالَ وَ إِنْ كَانَ فِينَا 

And in the isnaad from Hammaad bin 'Uthmaan from Abee 'Abd Allaah (عليه السلام): says "Do not sing/recite poetry in the night and do not sing/recite (poetry) in the month of Ramadaan in the night and the day. So Ismaa`eel (bin Ja`far) said to him (عليه السلام): Oh Father, even if it is about us (meaning Ahl Al-Bayt)? He (عليه السلامsaid: Even if it is about us.”

Source:
1.       Al-‘Aamilee, Wasaa’il Al-Shee’ah, vol. 10, pg. 169, hadeeth #13137
2.      Al-Toosee, Al-Tahdheeb, vol. 4, pg. 195, hadeeth #4

Grading:
1.   Al-Majlisi said this hadeeth is SaHeeH (Authentic)
è Milaadh al Akhyaar, vol. 6, pg. 515


وَ رَوَاهُ الْكُلَيْنِيُّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الصَّادِقِ ع‏ لَا يُنْشَدُ الشِّعْرُ بِلَيْلٍ وَ لَا يُنْشَدُ فِي شَهْرِ رَمَضَانَ بِلَيْلٍ وَ لَا نَهَارٍ فَقَالَ لَهُ إِسْمَاعِيلُ يَا أَبَتَاهْ فَإِنَّهُ فِينَا قَالَ وَ إِنْ كَانَ فِينَا 

And his narrating Al-Kulaynee from ‘Alee bin Ibraaheem from his father from ibn Abee ‘Umayr from Hammaad bin ‘Uthmaan from Al-Saadiq (عليه السلام): "Do not sing/recite poetry in the night and do not sing/recite (poetry) in the month of Ramadaan in the night and the day. So Ismaa`eel (bin Ja`far) said to him (عليه السلام): 'Oh Father, even if it is about us (meaning Ahl Al-Bayt)'? He (عليه السلامsaid: 'Even if it is about us.'"

Source:
1.       Al-Kulaynee, Al-Kaafee, vol. 4, pg. 88, hadeeth #6
Grading:
1.             Al-Majlisi said this hadeeth is Hasan (Good)
è Miraat al- ‘Uqool, vol. 16, pg. 249


Al-Majlisee says about this hadeeth in Mir'aat Al-`Uqool:

و يدل على مرجوحية الشعر في الليل مطلقا و في شهر رمضان ليلا و نهارا و إن كان في مدح الأئمة عليهم السلام

"This indicates the unconditional incorrectness of poetry during the night, and during the night and day of the month of Ramadan, even if it is in praise of the imaamsعليهم السلام



مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ جَعْفَرِ بْنِ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ص قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ سَمِعْتُمُوهُ يُنْشِدُ الشِّعْرَ فِي الْمَسَاجِدِ فَقُولُوا فَضَّ اللَّهُ فَاكَ إِنَّمَا نُصِبَتِ الْمَسَاجِدُ لِلْقُرْآنِ‏

Muhammad bin YaHyaa from Ahmad bin Muhammad from ibn MaHboob from ‘Abd Al-RaHmaan bin Al-Hajjaaj from Ja’far bin Ibraaheem from ‘Alee bin al-Husayn (عليه السلام): The Prophet (صلى الله تعالى عليه واله وسلم): “(If you) hear someone singing poetry in the masaajid say to him: ‘May Allaah tear your mouth. Verily, the masaajid is only appointed for the Qur’aan (recitation).’”

Source:
1.             Al-Kulayni, Al-Kaafi, vol. 3, pg. 369, hadeeth #5
Grading:
1.             Al-Majlisi said this hadeeth is Majhool (Unknown)
è Mir’aat Al-`Uqool, vol. 15, pg. 246

Here is a breakdown of the sanad (chain of narrators):

Muhammad bin YaHyaa Al-ATTaar is thiqah (trustworthy) according to:
1.           Al-Najaashee, Rijaal, pg. 353, person # 946
2.          Al-Hillee, Al-KhulaaSah, pg. 157, person # 110
3.          Al-Khoei, Mu`jam Rijaal Al-Hadeeth, vol. 18, pg. 40, person # 12004


Ahmad bin Muhammad bin ‘Eesaa Al-Ash’aree is thiqah according to:
1.             Al-Najaashee, Rijaal, pg. 81-83, person # 198
2.            Al-Toosi, Fihrist, pg. 61, person # 75
3.            Al-Toosi, Rijaal, pg. 351, person # 5197
4.           Al-Hillee, Al-KhulaaSah, pg. 13, person # 2
5.            Al-Khoei, Mu`jam Rijaal Al-Hadeeth, vol. 2, pg. 296, person # 897


Al-Hasan bin MaHboob Al-Suraad is thiqah according to:
1.       Al-Najaashee, Rijaal, pg. 140, pg. 160, person # 198
2.      Al-Toosi, Fihrist, pg. 123, person # 162
3.      Al-Toosi, Rijaal, pg. 334, pg. 354, person # 4978, 5251
4.      Al-Hillee, Al-KhulaaSah, pg. 37, person # 1
5.      Al-Khoei, Mu`jam Rijaal Al-Hadeeth, vol. 5, pg. 89, person # 3070
6.      Al-Kashee, Rijaal, pg. 556, from the aSHaab al-Ijmaa’


‘‘Abd Al-RaHmaan bin Al-Hajjaaj is thiqah according to:
1.         Al-Najaashee, Rijaal, pg. 238, person # 630
2.        Al-Hillee, Al-KhulaaSah, pg. 113, person # 5
3.        Al-Khoei, Mu`jam Rijaal Al-Hadeeth, vol. 9, pg. 310, person # 6359
4.        Al-Kashee, Rijaal, pg. 442


Ja’far bin Ibraaheem Al-Ja’faree Al-Haashimee is thiqah according to:
1.       Al-Najaashee, Rijaal, pg. 183, under his son’s title, Sulaymaan bin Ja’far (#483)
2.      Al-Hillee, Al-KhulaaSah, pg. 33 person # 64
3.      Al-Khoei, Mu`jam Rijaal Al-Hadeeth, vol. 4, pg. 47, person # 2111


Majlisee grades this hadeeth as majhool, but when he grades other ahaadeeth with the same sanad (chain of narrators), except for Ja’far bin Ibraheem, then it is SaHeeH:
1.       Al Kaafee, vol. 2, pg. 647, hadeeth # 2
2.      Al Kaafee, vol. 6, pg. 293, hadeeth # 9
3.       Al Kaafee, vol. 7, pg. 88, hadeeth # 3

So the problem with the chain has to be Ja’far bin Ibraaheem narrating from Imaam Zayn-ul-‘Aabideen (
عليه السلام) or giving the narration to ‘‘Abd Al-RaHmaan. But Ja’far is trustworthy, and he was the companion of the 4th and 6th Imaams (عليهم السلام).


Then, Majlisee contradicts himself in Bihaar ul-Anwaar by saying:
الشَّيْخُ فِي الصَّحِيحِ عَلَى الظَّاهِرِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ سَمِعْتُمُوهُ يُنْشِدُ الشِّعْرَ فِي الْمَسَاجِدِ فَقُولُوا لَهُ فَضَّ اللَّهُ فَاكَ إِنَّمَا نُصِبَتِ الْمَسَاجِدُ لِلْقُرْآنِ
The Shaykh (Toosee) in the apparently SaHeeH (hadeeth) from ‘‘Alee bin Al-Husayn (عليه السلام): The Prophet (صلى الله تعالى عليه واله وسلم): “(If you) hear someone singing poetry in the masaajid say to him: ‘May Allaah tear your mouth. Verily, the masaajid is only appointed for the Qur’aan (recitation).’”

Source:
1.       Al-Majlisee, Behaar ul-Anwaar, vol. 80, pg. 363


Conclusion:

When poetry is being done in the masaajid, it is our duty to make sure we try to adhere to the sunnah and stop poetry from being done.

Finally, the ahaadeeth say not to do poetry in the month of Ramadaan (night and day), or in any night, when one has ihraam on, on the day of Jum’ah, and in the haram (Ka’bah), and finally, in the masaajid.

السلام عليكم

10 comments:

  1. Why are you not mentioning the last part of Al-Majlisee's comment about this hadith?

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  2. و يدل على مرجوحية الشعر في الليل مطلقا و في شهر رمضان ليلا و نهارا و إن كان في مدح الأئمة عليهم السلام و لعله في مدحهم عليهم السلام يرجع إلى كونه أقل ثوابا من سائر الأوقات

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  3. Here is the translation of this part.
    و يدل على مرجوحية الشعر في الليل مطلقا و في شهر رمضان ليلا و نهارا و إن كان في مدح الأئمة عليهم السلام و لعله في مدحهم عليهم السلام يرجع إلى كونه أقل ثوابا من سائر الأوقات
    "This indicates the unconditional incorrectness of poetry during the night, and during the night and day of the month of Ramadan, even if it is in praise of the imaamsعليهم السلام, and perhaps in praising them (AS), he will receive less thawaab than in other times"

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  4. salam
    what do u say about the isnaad of this hadith
    (19898) 8 - الفضل بن الحسن الطبرسي في كتاب (الآداب الدينية) عن خلف بن حماد قال: قلت للرضا عليه السلام: إن أصحابنا يروون عن آبائك عليهم السلام إن الشعر ليلة الجمعة ويوم الجمعة وفي شهر رمضان وفي الليل مكروه وقد هممت أن أرثي أبا الحسن عليه السلام وهذا شهر رمضان، فقال لي ارث أبا الحسن في ليلة الجمعة، وفي شهر رمضان وفي الليل، وفي سائر الايام، فإن الله يكافئك على ذلك

    (waseel shia , vol 14 , page 599)

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  5. Wa `Alaykum Assalaam, this hadeeth is Mursal. From Al-Tabarasee to Khalaf bin Hammaad is a lot of people which is not mentioned.

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  6. Salam
    Would that count in an 'islamic center' as well, by that I don't mean it is solely a masjid, but has other rooms, a library etc, would that mean otry can only not be recited in the room where salah is conducted?
    ws

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  7. Umm, This is specific to the Masjid, but if you notice the hadeeth it does gives timings of the day in which it is "hated" to do such poetries even if it about the Ahl Al-Bayt (AS).

    Timings are:
    During RamaDaan (day and night)
    Every single night
    Jumu`ah (Friday) (Day and night)

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  8. hmm . the hadith from khalaf ibn hammad i am not sure about it for now and i have to check few things first . as far as i can remember sheikh al-hurr al-amili has sahih tareeq to tabrassi and tareeq tusi to khalaf is sahih and tareeq hurr al amili to tabrassi is sahih( as far as i can remember so don't quote me on this for now ) but this needs some work.
    inshallah i will get back to u all soon

    but for now the narrators khalaf ibn hammad is disputed : najashi said thiqat and ibn ghadhairi only showed willingness to accept his hadith in shawahid and i agree with ibn al-ghadhairi.

    ws

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  9. salam again

    i did some research and yes hurr al-amili(ts) had a tareeq sahih to tabrassi and the latter had sahih tareeq to all books of sheikh tussi and his narrations so some might consider this hadith sahih if they agree with najashi about trustworthiness of khalaf ibn hammad and some might reject it if they agree with ibn ghadhairi(rah)
    anyway here's the isnad or tareeq from shaheed thani (to whom hurr alamili had a well-known sahih tareeq ) to sheikh tusi and it goes through tabrassi ( mohamed ibn al-hasan al-tabrassi) and he's found towards the end of sanad(tareeq):


    وبالأسانيد :
    عن الشهيد الثاني ، عن شيخه ؛ الفاضل ؛ عليّ بن
    لم يرد في الأصل إلى هنا ، من محل النجمة السابقة ، في الطريق
    عبد العالي ؛ العاملي ؛ الميسيّ ، عن الشيخ ؛ شمس الدين ؛ محمد بن داود ؛ المؤذن ؛ العاملي ؛ الجزيني :
    عن الشيخ ؛ ضياء الدين ؛ علي بن الشهيد ؛ محمد بن مكيّ ؛ العاملي ، عن والده :
    عن الشيخ ؛ فخر الدين ؛ محمد ؛ ولد الشيخ ؛ العلامة ، جمال الدين ؛ الحسن بن يوسف بن المطهر ؛ الحلي :
    عن والده .
    عن شيخه ؛ المحقق ؛ نجم الدين ؛ أبي القاسم ؛ جعفر بن الحسن بن سعيد ؛ الحلي :
    عن السيد ؛ الجليل ؛ شمس الدين ؛ فخار بن معد ؛ الموسوي :
    عن الشيخ ؛ الفقيه ؛ أبي الفضل ؛ شاذان بن جبرئيل ؛ القمي :
    عن الشيخ ؛ عماد الدين ؛ محمد بن أبي القاسم ؛ الطبري :
    عن الشيخ ؛ أبي علي ؛ الحسن بن الشيخ ؛ الجليل ؛ أبي جعفر ؛ محمد بن الحسن ؛ الطوسي ؛
    عن والده .
    [ الطريق المتم للعشرين ]
    وبالإسناد السابق عن الشهيد ؛ محمد بن مكي ؛ العاملي :
    عن السيد ؛ شمس الدين ؛ محمد بن أبي المعالي :
    عن الشيخ ؛ نجيب الدين ؛ يحيى بن سعيد :
    عن السيد ؛ محيى الدين ، محمد بن عبدالله بن علي بن زهرة ؛ الحسيني ؛ الحلبيّ :
    عن الشيخ ؛ السعيد ؛ رشيد الدين ؛ محمد بن علي بن شهرآشوب ، المازندراني :
    عن أبيه :
    و لداعي بن عليّ ؛ الحسيني :
    و فضل الله بن عليّ ؛ الحسيني ؛ الراوندي :
    و عبد الجليل بن عيسى ؛ الرازي :
    و محمد :
    و علي ؛ ابني عبد الصمد النيسابوري :
    و أحمد بن علي الرازي :
    و محمد بن الحسن ؛ الشوهاني :
    و أبي عليّ ؛ الفضل بن الحسن ؛ الطبرسي :
    و محمد بن علي بن الحسن ؛ الحلبي :
    و مسعود بن علي ؛ الصوابي :
    و الحسين بن أحمد بن طحال ؛ المقدادي :
    كلهم :
    عن الشيخين ؛ أبي عليّ ؛ الحسن بن محمد بن الحسن ؛ الطوسي :
    و أبي الوفاء ؛ عبد الجبار بن عليّ ؛ المقريء ، عن الشيخ أبي جعفر ؛ محمد بن الحسن ؛ الطوسي ) ـ قدس الله أرواحهم ـ .
    بأسانيده ؛ المذكورة سابقا ، إلى كلّ مَنْ روى عنه .
    so the tareeq of tabrassi to khalaf is sahih
    and this means the hadith authenticity depends on how we view hammad : najashi said thiqat and ibn ghadhairi weakened him. i tend to agree with ibn ghadhairi if the tawtheeq of najashi is without support from shuyukh al-taifah but others might differ.
    any opinion is welcome

    wallahu ajallu wa alam

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  10. How much heart ache and frustration would have been avoided for converts feeling bombarded w/ poetry and culture if only Muslims adhered! From just a practical perspective this is a problem that is all too obvious, and it's so refreshing to see this in hadith!

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