Level of Shirq (Association of Partner with Allah) and Halal/Haram of Sajada-e-Tazim and Music in Islam: To make
a partner to Allah is a shirq. Shirq is considered as a great sin. This sin is responsible and enough to make a believer in to a Qafir (disbeliever). Hence such a Shirq must be properly defined and identified. In fact, there are levels of a shirq. (1) Shirq-e-Asgar (Small Shirq) : This type of shirq creates very small sin and in some cases no sin is created at all. We take help of various things in the world. As for example, we take the train, the bus or the Air-plane to travel from one place to other. At that time we take the help of driver or pilot. We take the help of petrol or diesel for engine of vehicle. So, we take the help of petrol producing and delivery company staff. Now, in Surah Fateha in quran there is a verse stating that “we only worship to you and only ask you for help” Quoting this verse, some groups of Muslims argue in a misleading way about shirq. Actually, Allah is the original helper and other’s help is just a mediation. So, this type of shirq, shirq –e-Asgar is valid in Islam. Islam promotes to help each other for humanity. In helping each other, there is mediation. And, mediation itself is shirq-e-asgar which is valid. Even in learning, we take the help of teachers, books and other resources. These things are not themselves Allah, but we take the help of these things as mediation. (2)Shirq-e-Kabir/Shirq-e-Akbar (Big Shirq): This type of Shirq creates great sin and by such shirq, the believer becomes Qafir (Disbeliever). This is real association of Partner with Allah. Allah is so great that he does not need any partner for any work or anything. He is indivisible. His attributes are so many. He is alone, single, free of desires, self existent, ever lasting, powerful, almighty and unique. No one can be compared with him. He is boundary less, shapeless, limitless. He is infinite. He only be worshiped. If any body worships an Idol, he will be considered as has created shirq-e-akbar and known as disbeliever. The Christian considers Prophet Jesus (AS) as a son of God is similarly considered as Shirq-e-Akbar due to the fact that God cannot deliever child like the child is delievered by woman. Such shirq cannot be forgiven. Shirq depends upon the closeness of Allah: When a believer is simply muslim, Allah forgives shirq-e asgar or small shirq. But when he comes closer to Allah and when his spiritual level is increased, Allah loves that believer. When the spiritual Station of the believer is highest, he is closest to Allah. At that time, even to take help of a wooden staff (walking support) is considered as a shirqe-Akbar (big Shirq). At one occasion, hazarat Baba Masud Fariduddin Ganj Shakar chishty(RA) and Baba Nizamuddin Aulia (RA) were going somewhere. Baba Farid (RA) was walking with a wooden stick as a support. All of a sudden, he threw away the walking stick. Hazarat Nizamuddin (RA) asked why he did so. In reply Baba Farid told hazarat Nizamuddin (RA) that Allah questioned him “am I not sufficient for your help that you require this wooden stick support ?” He further told “on hearing this, I
immediately threw away my wooden stick” From this, we can understand the meaning of shirq very well. Halal/Haram of Music: Before talking about Halal/Haram of Music we examine one example. How would you judge a knife as Halal or Haram. In the case of knife, if it is used to cut vegetables, bread, and other kitchen eatables, it will be considered as Halal. Knives are halal and hence it is easily available in the markets without any license. But what if the same knife is used to kill some body ? Then it will be considered as haram. So, a knife itself is not either halal or haram. Its judgement of haram or halal depends on how it is used. Now one can easily conclude about the Music. The Music and Musical instruments are not halal or haram themselves but they are dependant upon how they are used. If musical instruments are used to play music in night clubs, dance parties and other abusive use, such music is haram. But if the Music and Musical instruments are played to support the holy praise songs of beloved Prophet (sav) and friends of Allah and for praising songs of Allah, such music is valid and halal. Maulana Rumi (RA) in one of his couplets said “These musical instruments-tabla, sarangi are playing in support of the song of my beloved, how can these be haram? No way” In one occasion, when hazarat Gausul Azam Mohiyuddin Abdul Qadir Jilani (RA) made a long ago buried man alive by kicking at his grave in the grave yard, that man got up from his grave with a musical instrument (sarangi). While he was asked who he was he replied that he was a follower of hazarat Dawood/David (AS). He was asked for the choice whether he wanted to live in this world or want to go from where he had arrived. He preferred to go back as he was a man from paradise and had passed his question in the grave. It should be noted that Dawood (AS) was used to recite zaboor, his divine book given by Allah, with a music. So, it must be noted that music player had obtained paradise. Well learned saintly people say that melodious music is being played in jannah (paradise). When a baby child weeps in the cradle and when he/she listens even a music like melodious voice of his/her mother, he/she becomes calm and within short time falls sleep. The baby is reminded in the mind of great melodious memory which he/she used to listen in the paradise before his/her arrival in this world. In this way, when the rhythmic voice has so great effect on the mind and heart of a man, what a great effect it would have if music is played as a support with praise words! Certainly, the effect of poem stir the heart by using the music. By considering this principle, great chishtiya Sufis used to use music in mehfil-e-sama. Hazarat khwaza Mumshad Dinwari (RA) was blessed by vision of Prophet Mohammed (sav) in a dream. Khwaza Mumshad (RA) talked with beloved Prophet (Sav). During their conversation, Khwaza asked the holy Prophet (sav) “I used to organize and listen mehfil-e-sama and people are going to criticize it” The Prophet (sav) replied delightedly “Mehfil-e-sama is a good thing. I used to attend and used to listen such mehfil-e-sama. But whenever you start such mehfils, first recite some verses of quran and then start” What a great message our beloved prophet has given to us. If mehfil-e-sama is started with few recitation of quranic verses, if properly conducted, our beloved Prophet (sav) is coming to listen! So, proper respect is essential. Mehfil-e-sama is a tradition of practice in Chishtiya Sufism as early as Khwaza Mumshad Dinwari (RA).
His name is eighth after name of holy Prophet (sav) in Chishtiya silsila. Many say that mehfil-e-sama was started in the time of Khwaza Moinuddin Chishty (RA) was in correct. In fact, it was started from very beginning. In the prophetic tradition (hadis book), couple of events have been recorded in that the music was played. At the occasion of welcome ceremony organized by people of Madinah for our beloved Prophet (sav) where welcome praise song (naat) was song with disc like drums open at one side. Our Prophet did not tell the ceremony organizer that the music was forbidden At the other occasion, Prophet (sav) and companions were going somewhere. In the midway they came across the the place where some song was played with music. Hazarat Omar (RA) threw a pebble as a gesture to stop the song but our prophet (sav) instructed to continue the song. Halal/Haram of Sajada-e-Tazim: Sajada is a prostration in the salaat. Sajada is a worship of Allah in that praise of Allah is done by complete bending in front of Allah on the knees and keeping forehead on the ground. There are two types of Sajada. Sajada –e-Ibadat: This type of sajada is done in front of Allah only. No other but Allah is worshiped and who is deserved for such type of sajada. Sajada-e-Tazim: This type of sajada is done in front of Prophet (sav) and any great friend of Allah, resting places (tombs, shrines) of friends of Allah. There are controversies in the muslim scholars for the validity of sajada-e-tazim. But, more favorable and justifiable proofs go in favor of sajada-e-tazim, and hence valid and allowed. The description is as this: Sajada-e-tazim is valid and allowed for these reasons: (1) There is hadis al qudsi. Allah says that he cannot be contained by the skies nor can he be contained by the earth. But he can be contained in the heart of the believer. Now it is very easy to decide the validity of sajada-e-tazim. When Allah is contained in the heart of a believer, to respect such believer by sajada is valid. When Allah is residing in his heart, to who one is respecting by sajada? To Allah only. This is the reason, that the great friends of Allah are respected with this type of sajada. For this reason, in mehfil-esama some poems are recited which give the recognition of Allah. (2)There has been recorded one event in Prophetic tradition (hadis books). The event is the becoming of Muslim of hazarat Akaramaa(RA). When hazarat Akarama (RA) arrived in the holy assembly of Prophet (sav), he prostrated, made sajada for respect, at the holy feet of Prophet (sav). The Prophet of Islam smiled and accepted him and made him Muslim. Prophet (sav) did not speak single word in that assembly against sajada-e-tazim. This implies us that sajada-e-tazim is valid and allowed. Otherwise, the beloved Prophet (sav) would have advised hazarat Akramaa(RA) and the gathered companions about prohibition of sajada if any. But this was not the case. Hence it is valid.
(3)Third reason is also available from hadis books. There has been an even recorded. A villager with his Camel came to visit beloved Prophet (sav). His Camel performed sajada as soon as she approached the Prophet (sav). Looking to this, the companions of Prophet (sav) said to the Prophet “this Camel(animal) has performed prostration (sajada), what is your command for us” The beloved Prophet replied “if I order (decree), I would order that the wife should perform sajada at the feet of her husband” Now think deep in the reply of the Prophet (sav). The first thing is “if I order” clearly implies that it was not an order. If it was an order then there would be compulsion for wife to perform sajada to her husband. So, our prophet removed compulsion. But still, its validity and allowance is remained. This may be explained like this. When Ramdan fastings were not yet compulsory, the muslim ummah was used to keep fastings on Ashura (Moharram). The fastings of Ashura were compulsory. But when the declaration of Ramadan fastings arrived, the Ashura fastings’ compulsion was removed. But still they are valid and allowed to keep. If some one keeps fastings on the days of Ashura, it is valid and allowed and the work is full of merits. But its compulsion is removed. Similarly, the compulsion of sajada-e-tazim is removed. But it is valid and allowed. It is considered a good thing if used as arespect to great friend of Allah. The mis-interpretation of this event, some scholar declared sazad-e-tazim as invalid. The very old book “Fawaaidul Fawaad” written by great khalipha of Nizamuddin Auliya(RA) gives definite proof that sajada-etazim was a routine practice in the blessed court of NIzamuddin Auliya (RA). This book is a noble recordings of blessed assemblies of Nizamuddin Auliya (RA) by his Khalipha Hazarat Ala Hasan Sijji(RA). At the start of every description for each and every new mehfil (new assembly), the words “after kissing the blessed feet of my master” is written. This gives us indication that, great saint and khalipha of pious saint Nizamuddin Auliya(RA) was used to kiss the feet of his murshad (spiritual master). So, these were the practice of people who are considered as friends of Allah.