What Did Imam Shafi‘i Mean by “Taghbir”?

Answered by Shaykh Irshaad Sedick

Question

What is precisely meant by Taghbir, as mentioned by Imam Shafi‘i as he said: “I have left behind me in Baghdad something that was innovated by the heretics that they called taghbir, which used to distract people from the Quran.” [Refer to Hafiz Diya al-Din al-Maqdisi, Juz Ittiba al-Sunan [pp.28-29] and Talbis Iblis [p.301 of the summary].]

Answer

In the Name of Allah, the Most Merciful and Compassionate. May Allah alleviate our difficulties and guide us to what pleases Him. Amin.

The original referenced passage, attributed to Imam Shafi‘i, states: Imam Hasan Ibn ‘Abd al-‘Aziz al-Harrani (Allah have mercy on him) says, “I heard Imam Shafi‘i (Allah have mercy on him) saying: ‘I left Baghdad behind as the heretics among them invented something which they call Taghbir by which they hinder people from (coming towards) the Quran.’

Taghbir refers to the formal gatherings of specific deviant groups who sing Islamic songs and poetry accompanied by musical instruments. These people would further believe that such musical gatherings are a form of attaining proximity with Allah (Most High). Some would even declare such congregations as acts of virtue where those attending would be deserving of reward. [Fatawa Mahmudiyya, V 17:P 435]

Please visit this detailed answer on the issue of the permissibility of music in the Shafi‘i School.

Lawful Nashid

Poetry and nashid free from unlawful elements are generally permissible. If a nashid meets the conditions of being without unlawful musical instruments and having an acceptable and respectful theme, it is generally permissible to listen to such nashids. However, this permission is contingent upon ensuring that engaging in such activities does not lead one to neglect their Islamic obligations. Notably, even in public, the recitation of such Islamic poetry finds support in established traditions from the Sunna.

The Prophet’s Poet, Hassan Ibn Thabit (Allah be pleased with him)

‘Aisha (Allah be pleased with her) narrates that the Messenger of Allah (Allah bless him and give him peace) had a minbar placed in the Masjid for Hassan Ibn Thabit (Allah be pleased with him) to stand to boast (poetically) about the Messenger of Allah (Allah bless him and give him peace) – or she said: “to defend the Messenger of Allah (Allah bless him and give him peace)”. And the Messenger of Allah (Allah bless him and give him peace) said: “Indeed Allah has aided Hassan with the Holy Soul (Jibril) as he boasts about – or – defends the Messenger of Allah (Allah bless him and give him peace)” [Tirmidhi, 2846]

Sa‘id Ibn al-Musayyib (Allah be pleased with him) narrates that ‘Umar (Allah be pleased with him) came to the Masjid while Hassan recited a poem. ‘Umar (Allah be pleased with him) disapproved of that. Hassan said, “I used to recite poetry in this very Masjid in the presence of one (i.e. the Prophet, Allah bless him and give him peace) who was better than you.” Then he turned towards Abu Hurayra (Allah be pleased with him) and said to him, “I ask you by Allah, did you hear Allah’s Messenger (Allah bless him and give him peace) saying to me, “Retort on my behalf. O Allah! Support him (i.e. Hassan) with the Holy Soul [Jibril]?” Abu Hurayra said, “Yes.” [Bukhari, 3212]

Conclusion

Imam Shafi‘i’s mention of “Taghbir” refers to a deviant practice involving formal gatherings where specific groups sing Islamic songs and poetry accompanied by musical instruments. This innovation, condemned by Imam Shafi‘i, was seen as a distraction from the Quran and a misguided attempt to attain proximity to Allah through musical congregations.

The discussion on the permissibility of music in the Shafi‘i School emphasizes distinguishing between lawful and unlawful forms of artistic expression. While poetry and nashid free from unlawful elements are generally permissible, the key lies in meeting specific conditions, such as avoiding unlawful musical instruments and maintaining a respectful theme. The permissibility is also contingent upon ensuring that such activities do not lead one to neglect their Islamic obligations.

The examples of the Prophet’s poet, Hassan Ibn Thabit (Allah be pleased with him), and the approval of his poetic recitation in the Masjid underscore the nuanced approach to artistic expression within Islamic tradition. It is evident that the Prophet (Allah bless him and give him peace) himself supported Hassan, indicating the permissibility of using poetry to praise or defend the Messenger of Allah.

In navigating these matters, believers must seek guidance from reliable sources and adhere to the principles outlined by Islamic scholars. May Allah grant us understanding and guide us on the path that pleases Him. Amin.

I pray this is of benefit and that Allah guides us all.
[Shaykh] Irshaad Sedick
Checked and Approved by Shaykh Muhammad Abu Bakr Badhib

Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan.

Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Mawlana Yusuf Karaan, and Mawlana Abdul Hafeez Makki, among others.

He is the author of the text “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?” He has served as the Director of the Discover Islam Centre and Al Jeem Foundation. For the last five years till present, he has served as the Khatib of Masjid Ar-Rashideen, Mowbray, Cape Town.

Shaykh Irshaad has thirteen years of teaching experience at some of the leading Islamic institutes in Cape Town). He is currently building an Islamic online learning and media platform called ‘Isnad Academy’ and has completed his Master’s degree in the study of Islam at the University of Johannesburg. He has a keen interest in healthy living and fitness.