In the last chapters of Imam-i Zahabi's (rahmat-Allahi ta'ala 'alaih) Tibb-un-nabawi and Ibni Abidin's (rahmat-Allahi ta'ala 'alaih) fatwa book Al-'uqud Durriyya, the haram and the permitted kinds of taghanni are explained in detail in Arabic. The whole of the former was printed in the margins of the book Tas'hil al-manafi', and the chapter on taghanni of the latter was appended to the book Al-habl al-matin fi ittiba' as-Salaf as-salihin. These two books have been published by Hakikat Kitabevi in Istanbul.
In the tafsir books (explanations of the Qur'an al-karim), for example, in Tafsir-i medarik, it is written that the ayat Lahw al-hadith in the Surat al-Luqman is a prohibition against music. In the Persian tafsir book Mawahib-i 'aliyya this ayat is interpreted: "Some people gossip, tell and write false stories and novels, and pay songstresses to get them to sing for the public. By doing so, they are actually trying to hinder people from listening to the Qur'an al-karim, from reading and learning the fard and the haram, and from performing salat; in short, they are trying to divert them from the way of Islam. Thus, they ridicule Muslims and insult Allahu ta'ala's orders. They call Islam 'regression' and Muslims abnormal, old-fashioned, sick men who are retrogressive or reactionary. When these so- called intellectuals are told about Allahu ta'ala's orders or the words of the Ahl as-Sunnat 'ulama', they put on an air and turn away their faces haughtily, full of conceit and take no notice as if they do not at all hear what is being said. Give them the news of the fire of Hell and its very bitter torments." This tafsir has been translated into Turkish under the title Mawakib tafsiri. The book Durr-al-munteqa declares: "It is haram to recite the Qur'an al- karim with taghanni (that is, melodiously) and to listen to it being so recited. Burhan ad- Din Marginani (rahmat-Allahi ta'ala 'alaih) stated that a person will lose his iman if he says, 'How beautifully you recite!' to a hafiz who recites the Qur'an al-karim melodiously. He will necessarily have to renew his iman and nikah (marriage). Hadrat Quhistani also wrote the same. If some people say, 'We go into ecstasies by reciting qasidas and ilahis melodiously,' they should not be believed. There is no such thing in our Din. Dances in tekkes and melodious recitals [of ilahis or mawlids] are all haram. It is not permissible to go to such places and to listen to their un-Islamic practices. The Tasawwuf leaders did not have such practices. They were invented later. Our Prophet (sallAllahu 'alaihi wa sallam) listened to poetry. But this is no implication of a permission to listen to naghma (singing). Those who say our Nabi (sallAllahu 'alaihi wa sallam) listened to songs and went into ecstasies are liars." [The taghanni which is haram is to recite or read (Qur'an al-karim) by tuning it up to musical notes. And the taghanni which is sunnat is to recite or read by observing the rules of Tajwid]. There is detailed information on raqs and sima' (dancing and singing) in the last chapter of 'Uqud Durriyya.
^Who's opinion is it? I think you're mistaken brother. I have never heard any opinion on saying nasheeds/dhikr accompanied by music/beats causes disbelief, even from those who say qawwali is forbidden, and I follow the same opinion that it is forbidden as is na3t with dhikr. Saying haram is one thing and kufr is something totally different. Also for music itself, there is no qat3iy blanket hukm outlawing it as haram qat3iy, like for example alcohol or gambling. Even the toughest positions permit some form of music, for example beating drums during jihad (which is a supreme worship), or during weddings the permissibility of duff for women and children and so on. The only thing is that the Quran cannot be recited with music, it is haram and kufr if done to mock it, as far as I know. Calling it as haram qat3iy would imply that calling it anything else would render a person kafir and there have been scholars who have permitted qawwalis or nasheeds with music in every culture. Calling a haram qat3iy (like khamr) as not haram would render a person a kafir, and this is simply not the case with the issue of music and those scholars who permit it. There must be more details to the ruling that you have read. Propagating things like this is dangerous. WAllahu a3lamu wa ahkam.
To perform acts of worship or to sing nasheeds in a way accompanied by music causes disbelief because nasheeds are ibadah. And mixing something haram into ibadah causes disbelief.
Is the Impermissibilty of Qawwali (with instruments) Qati or Zanni? What is the verdict on the person who says Qawwali (with Instruments) is allowed? Has this topic been debated in the past? Are there 2 views? Are Bost acceptable? Feedback will be appreciated Jazak-Allah
