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 shirq-
e-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-e-
sama 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-e-
tazim 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.