Maulwi Rashid Ahmed has also stated, "Listen to Qawaali that is free from music.

Song is permitted if the reciter is not a concentration of mischief and if whatever he reads doesn't go against the Shariah. If whatever is read is in accordance to the rhythmic beat of music, then there is no problem." - Fataawa Rashidia, Vol. I, Pg. 61

In short, Qawaali, with its conditions, is permissible for the person who is worthy but prohibited for the person who isn't, Allama Shaami رضی اللہ تعالٰی عنہ has listed 6 conditions for Qawaali,

1. The gathering must be free from Amrads (boys without beards) and the entire congregation should be people who are worthy (Ahl) of it, not those who are not.

2. The intention of the reciter (Qawaal) should be sincere. He shouldn't intend taking compensation for his recital.

3. The congregation should not have the intention of eating and amusement when coming to it.

4. Without true Wajd (spiritual concentration), no one should stand up.

5. The verses shouldn't contradict or go against the Shariah.

6. An Ahl (one worthy of Qawaali) is one who does not feel the strike of a sword to the body in the state of Wajd.

- Raddul-Muhtaar, Vol. 5, Kitaabul-Karaahiyat

He further writes, "Some Sufiya state that an Ahl of Qawaali is he who hasn't eaten for seven days and, if there is both food before him and Qawaali, he leaves the food and goes for the latter." -Ibid

This discussion of mine doesn't mean that the popular gatherings of Qawaali in today's times are Halaal or that people should listen to such things. Rather, I have heard people of the opposition swear the eminent and elder Sufiya merely on the grounds of Qawaali. They believe it to be Haraam like fornication. So, we submit to them - do not listen to Qawaali but don't dishonor those Auliya who have listened to Samaa. Qawaali is an elixir for sickness. He who is sick should drink this medicine and he who doesn't should not. Hadrat Mujaddid Alf-e-­Thaani رضی اللہ تعالٰی عنہ states, "Neither do I do this nor do I reject it." I have heard people say, "The Hadith has censored music. Therefore, the sayings of Khwaja Ajmeri رضی اللہ تعالٰی عنہ and Imam Ghazzali رضی اللہ تعالٰی عنہ have no credibility against the narrations. They were all sinners." Allahعزوجل Forbid!

This is indeed very hurting to them. We have discussed this objection very concisely.

OBJECTION 4: If this rule is correct (that by the inclusion of Haraam things in a Halaal action, the action doesn't become Haraam), it implies that Taazia Daari, fairs of idol-worship, cinema, etc. are all allowed because there is definitely a permissible act somewhere in them. Why don't you say here too that going to cinemas, Taazia Daari, etc. is not Haraam, only whatever is bad in them is? Also, the Jurists state that to attend the Waleemah that has dancing and music at the time of feeding is prohibited despite the fact that it is Sunnah to accept and attend an invitation. It has become Haraam due to Haraam acts incorporated within it. Similarly is the case of Urs.

Answer - Here there are two things to understand,

1. One is an action of Haraam being included and joined within Halaal,

2. The other is to join that which is Halaal with Haraam.

Whenever Haraam becomes part of something Halaal (in the manner that the Halaal cannot be done without it). or when Halaal is done through the Haraam, its classification of Halaal doesn't remain and in this situation the Haraam will make the Halaal also become Haraam.

If Haraam isn't included in the Halaal but sometimes occurs with it and sometimes without, then this Haraam will not cause the original Halaal to become Haraam.

The Urs (Anniversary on the departure of a Saint)

An example of this is clothes and water touched by urine. The urine didn't become part of the clothes but did become part of the water it touched. This causes much variation in ruling. There are many Haraam things joined with Nikah, traveling, etc.

However, these Haraarn things have not become part of these Halaal doings, in the manner that without them, Nikah, etc. will not be classified to be so.

Wastage, music and impermissible fairs of amusement have entered Taazia Daari to the extent that these things have become a part of it. In other words, no Taazia Daari, etc. is free from these things and, if it was, it wouldn't be classified as Taazia Daari. However, if a person builds a duplicate of the Mazaar of Karbala and keeps it at home without burying it or performing these other Haraarn acts, it is allowed because making a representation of inanimate objects is permissible. Alhamdulillah, dancing, etc. has not entered Urs gatherings and there are many functions that are free from these prohibited acts but are still called Urs. The Urs Sharif of Mujaddid Alf-e-Thaani رضی اللہ تعالٰی عنہ at Sirhind Sharif is absolutely free from these practices. Generally, people commemorate the Urs of Irnam-e-Azam, Imam Zainul-Aabideen, etc. رضی اللہ تعالٰی عنہ only with lectures by the Ulama and the distribution of food.

Also, accepting every invitation is not Sunnat. Accepting the invitation of a minor (Naa-Baaligh), of the home of the deceased or of the wealthy that have amassed only Haraarn, is not permissible. Similarly, to accept the invitation of a Waleemah that has music and dancing especially at the time of feeding is prohibited.

This is in contrast to the visiting of graves because it is Sunnah under any circumstance. Invitation does not become Sunnah after the mixing of Haraam actions within it, but visiting the grave is Sunnah unconditionally, so it doesn’t become Haram. This can be understood by the ruling of t asking pat in burial under any circumstance. Even if prohibited acts are performed there, the Sunnah is not Haram. This is a very delicate difference that needs to be understood.