In order to shed more light on these issues I present the views of two well known contemporary Islamic Scholars – Sheikh Yusuf al Qaradawi, Dean of Shari’ah College at the University of Qatar and Dr. Lois Lamya al-Farugi, wife of the late Professor Ismail al Farugi and co-author with him of a comprehensive work on Islamic Arts and Culture: A Cultural Atlas of Islam.
Those two writers have mentioned the sources of their information and have presented their explanation in a cogent manner that will insha Allah help the reader to understand the issue more clearly.
Part (1) MUSIC – HALAL OR HARAM?
A research paper by Dr. Lois Lamya Farugi:
Much has been written in the literature of Islamic culture about the so-called legitimacy of music.
What is music? The term music means the art and science of combining vocal and/or instrumental sound or tones so as to form a wide variety of structurally, aesthetically and emotionally satisfying expressions. Musiqa (or Musiqi), the Arabic term applies only to certain secular musical genres of Muslim culture. This culture provided an explicit hierarchy of sound-art expression, or handiasah al swat (“artistic engineering of sound’).
Ibn Taymiyyah writes, in his kitaab al sama’wa al-Raqs, that there are various kinds of sama’ (listening), “ Some of which are Muharam (forbidden), Makruh (unfavoured), Mubah (indifferent), Wajib (highly recommended) and Mustahabb (commendable)”. We should note here that the word forbidden or Haram in Arabic, is properly used in a technical, legal sense for only the act of activity which is specifically forbidden in the Qur’an or established Hadith (sayings and actions attributed to the Prophet (S.A.W) and for only the act or activity, which is punishable by a prescribed and specific punishment ,(hadith). It is not applicable to any type of musical performance in any part of the Muslim world in any period of time. The term Haram, used in the legal sense, should therefore be thrown out from the discussion altogether. Instead, we should realize we are, for the most part, discussing ethical rather than legal judgement . Where the great thinkers of Islamic law, especially the founders of the major four school of law, Abu Hanifi (707-767 AD), Malik Ibn Anas(710-795AD), Al Shafii(767-819AD) and Ahmad Bin Hanbal (728-856AD), have addressed themselves to the restriction of musical activities, it has never judged them Haram without reference to their association with certain disapproved behavior.
At the peak of importance and acceptability is the pitched recitation of the Holy Quran. In fact, Allah Ta’ala Himself commands such reading, “……and recite the Quran in slow, measured rhythmic tones.” (Q73:16). This has carried over the centuries, the fall unequivocal acceptance of both the deen and the society. It has never been considered to be a form of music, even through strictly speaking it is.
At only a slightly lower level than the Quranic chart is the adhaan or call to prayer, is which chanted from the minaret or every mosque five times daily. Once again no mu’adhin would ever be considered a musician. Other example which the Muslims have considered to be unquestionable legitimate are the pilgrimage (talbiyyah) and eulogy chants. Tahmid tahleel and Madih are all examples of chanted Poetry praising Allah or the Prophet Muhammad (S.A.W.), or certain religious exemplary persons from Islamic history. Event Shir (chanted poetry) with noble themes falls within this acceptable groupings. Three more levels are included are among the ones, consistently regarded as legitimate. Various types of family and celebration, music for wedding, family and religious celebration, caravan chants (hida, rajaas, rukbaan), shepherds tunes and work social (labeled “occupation” music); and the tabl khaanab or military Bank Music which was used for rallying in battle as well as public celebrations. In his Kitaab al-um al Shafi’I writes that the prophet (S.A.W) listened to and encouraged the singing of the hida or caravan songs of the Arabs and the chanting of poetry. Those three band are accepted as music yet they have not suffered the condemnation of the people.
Firstly, he maintained that listening to or performing music, like tasting delicious food, feeling soft cloths, smelling pleasant odours, seeing beautiful sights or achieving knowledge of the unknown, are all instinctive pleasures with which Allah has endowed men. They all have the effect of calming when one is disturbed, of relaxing when one is tired, or refreshment in mental or physical exhaustion and of rekindling the participant with energy. Even al-Ghazali, in his comprehensive chapter on music in the famous ihya illum al din, state that instruments which have nice sounds should not be forbidden any more than the voice of the nightingale, except those instruments which are associated with wine, homosexuals and other prohibited things. Allah, Shaltut argues, has created those instincts in human beings for a good purpose and therefore, it may even be impossible for them to perform their duties in this life without the aid of such instincts and pleasures which help them reach their goals. He concluded that it is therefore impossible that the law (Shari’ah ) be against those instincts and pleasures. Instead the purpose of the law is the discipline of the instincts for pleasure and the channeling of their use so that they can work constructively together to achieve the higher moral ends.
His second argument is that the law, as well as the Qur’an on which it is based, seeks the Golden Mean, thus preventing from exaggeration either on the side of no-use or over-use of music. Al Ghazzali makes the same important point about the amount of time one is involved with music. Time is important for the obvious reason that if the performance or enjoyment of musical expression interferes with the time for actualizing a higher Islamic goal (e.g prayer, care of family, etc), it is certainly detrimental and should be avoided. He also states that life is a serious matter and to devote too much time on entertainment in music, would make it more than an innocent pastime and would be detriment. Many Scholars, including Ibn Taymiyyah, in their arguments against music stated that when it come to prayer time, etc, those who listened to music would either miss prayer or pray very quickly in order to get back to the music. To miss prayer is wrong no matter what the person is doing i.e. he could be very fond of gardening and missing prayer in order not to be away from it. Over indulgence in virtually every action is not considered detrimental therefore this argument is not valid as an argument against music per say but against missing prayer.
Thirdly, he turns to the argument of his predecessors, the Jurist, who permitted music in suitable contexts such as war, weddings, Eid celebrations, etc. He follows this with reference from the famous Hanafi Scholar Sheikh Abdul Ghani Al Nabulusi (1641-1731). This author argues that almost every prohibition (Tahrim) of Musiqa in the Hadith literature is coupled with or conditioned by the mention of alcohol, singing girls, dissoluteness or adultery. For example, the Prophet (S.A.W) said, according to Buhari: “There will be among my Ummah those who will allow adultery, silk (for men), wine and Mazif (musical Instrument)”. Both Shaltut and Al-Nabulusi therefore feel that the prohibition is based on the context and associations and is not a reaction against the music itself. The Prophet (S.A.W) and many of the early Muslims indeed listened to music and attended sessions of innocent performance. When the Prophet (S.A.W) did Hijrah to Medina, the Muslims welcomed him with a song, while they built the Prophet’s Mosque, they were singing, during weddings and Eid, the Prophet (S.A.W) encouraged singing and playing various instruments including the tambourine, to display some of the happiness of the occasion. Even the Quranic Ayah in Sura Lugman verse 6: “But there are among men, who purchase idle talks without knowledge to mislead from the path of Allah and throw ridicule: for them there will be a humiliating punishment”. Where Ibn Masud, and Ibn Abas, both translate “idle talks” as meaning singing could not mean all music, since they and the Prophet (S.A.W) indulged in music as previously shown.
The fourth and closing point made in Shaltut’s fatwa on music repeats a Quranic argument also used by earlier protagonists of the use of music. Here the Jurists cautioned against the reckless forbidding of what Allah did not forbid. There are no acceptable Hadith, nor any Quranic Ayah, which categorically forbid music irrespective of the context. Also the few weak Hadith on this subject cannot be taken alone to make a ruling. Such false attribution to Allah, which Shaltut condemns as slander and falsehood are countered by Sura 7, ayah 32-33. Shaltut thus concludes that the general rule is that music is permissible, it’s prohibition is the accident or exception caused by improper usage.
Part (ii) Singing and Music
From “Lawful and Prohibited in Islam”. By Dr. Yusuf and Qaradawi:
Among the entertainment which may comfort the soul, please the heart, and refresh the ear is singing. Islam permits singing under the condition that it no be in anyway obscene or harmful to Islamic morals. There is no harm in it’s being accompanied by music which is not exciting. In order to create an atmosphere of joy and happiness, singing is recommended on festive occasions such as the days of Eid, weddings and wedding feasts, births, aqiqat ( the celebration of the birth of a baby by the slaughter of sheep), and on the return of a traveler.
“Aisha narrated that when a woman was married to an Ansari man, the Prophet (P.B.U.H) said, “Aisha , did they have any entertainment? The Ansar are fond of entertainment:. Reported by Buhari. Ibn Abbas said, “
Aisha gave a girl relative of hers in marriage to a man of the Ansar. The Prophet (S.A.W) came and asked, Did you send a singer along with her? “No” said Aisha. The Messenger of Allah (S.A.W) then said: The Ansar are a people who love poetry. You should have sent along someone who could sing. He we come, to you we come, greet us we greet you.” Reported by Ibn Majah. Aisha narrated that during the days of Mina, on the day of ‘Eid al adha, two girls were with her, singing and playing on a hand drum. The Prophet (S.A.W) was present, listening to them with his head under a shawl. Abubakr then entered and scolded the girls. The Prophet (S.A.W) uncovered his face, told him, “Let them be, Abubakr. Those are the days of ‘Eid” reported by Buhari and Muslim.
In his book, Ihya allum al-din, Imam Al-Ghazzali mentioned the Hadith about the singing girls, the Abyssinians playing with spear in the Prophet’s mosque, the Prophet’s encouraging them by saying “Carry on Boni Arfidah” his asking his wife, Aisha, would you like to watch?” and standing there with her until she herself became tired and went away and Aisha’s playing with dolls and her friends. He then says: All these ahadith are reported by Al Buhari and Muslim in the two Sahihs, and they clearly prove that singing and playing are not Haram. From them we may deduce the following:
First: The permissibility of playing: The Abyssinians were in the habit of dancing and playing.
Second: Doing this in the mosque.
Third: The prophet’s saying, “Carry on O Boni Arfidah, was a command and a request that they should play; then how can their play be considered as Haram?
Fourth: The Prophet (S.A.W) prevented Abubakr and Umar from interrupting and scolding the players and singers. He told Abubakr that ‘ Eid was a joyous occasion and that singing was a means of enjoyment.
Fifth: On both occasions he stayed for a longtime with Aisha, letting her watch the show of the Abyssinians and listening with her to the singing of the girls. This ;proves that it is far better to be good-humored in pleasing women and children with games than to express disapproval of such amusements out of sense of harsh piety and asceticism.
Sixth: The Prophet (S.A.W) himself encouraged Aisha by asking her ‘would you like to watch?
Seventh: The permissibility of singing and playing on the drum….and what follows, to the end of Al-Ghazzalli’s discussion on singing.
It is reported that many companions of the Prophet (May Allah be pleased with them) as well as second generation Muslim Scholars used to listen to singing and did not see anything wrong with it. As for the ahadith which have been reported against singing, they are all weak and have been shown by researchers to be unsound. The Jurist Abubakr al-Arabi say, “No sound Hadith is available concerning the prohibition of singing”, while Ibn Hazn says, “ All that is reported on this subject is false and fabricated.”
However, since singing is in many cases associated with drinking parties and night clubs, many Scholars have declared it to be Haram or at least Makruh. They state that singing constitutes that kind of idle talk which is mentioned in the ayah.
And among the people is the one who buys idle talk (at the expense of his soul) in order to lead (people) astray from the path of Allah without knowledge, holding it in mockery; for such there will be humiliating punishment. (Quran 31:6) Says Ibn Hazm:
This verse condemns a particular behavior, that of doing something a mock the path of Allah. Anyone who does this is unbeliever: If he even should buy a copy of the Quran, doing so in order to make it the object of his mockery and thereby leading people astray, he would be an unbeliever. It is this type of behavior which is condemned by Allah and not the idle talk in which one may indulge for more relaxation, without intending to lead people astray from the path of Allah.
Ibn Hazn also refutes the argument of those who say since singing is not of “the truth” it must be of “error”, referring to the verse, “And what is beyond the truth except error?”. (Quran 10:32). He comments:
The Messenger of Allah (S.A.W) said “deeds will be judged according to intentions”, and everyone will get what he intended”.. Accordingly, the one who listens to singing with the intention of using it in support of a sin is a sinner, and this holds true of anything other than singing as well, while one who listens to singing with the intention of refreshing his soul in order to gain strength to do his duty towa5rd Allah Ta’ala and to do good deeds, is a good and obedient servant of Allah and his action is of the truth. And he who listens to singing intending neither obedience nor disobedience is doing something neutral and harmless, which is similar to going to the park and walking around, standing by a window and looking at the sky, wearing blue or green clothes, and so on….
1. The subject matter of songs should not be against the teaching of Islam. For example, if the song is in praise of wine, and it invites people to drink, singing or listening to it is haram.
2. Although, the subject matter itself may not be against the Islamic teachings, the manner of singing may render it Haram; this would be the case, for example, if the singing were accompanied by suggestive sexual movement.
3. Islam fight against excess and extravagance in anything, even in worship, how then, can it tolerate excessive involvement with entertainment? Too much time should not be wasted in such activities, after all what is time but life itself? One cannot dispute the fact that spending time in permissible activities consumes time which ought to be reserved for carrying lout religious obligations and doing good deeds. It is aptly said, “There is no excess except at the expense of a neglected duty.”
4. Each individual is the best judge of himself. If a certain type of singing arouses one’s passions, leads him towards sin, exercises the animal instincts, and dulls spirituality, he must avoid it, thus closing the door to temptations.
5.There is a unamous agreement that if singing is done in conjunction with Haram activities-for example, at a drinking party, or if it is mixed with obscenity and sin, it is Haram. The Prophet (S.A.W) warned of a severe punishment for people who sing or listen to singing in such a situation when he said, “some people of my Ummah will drink wine, calling it by another name, while they listen to singers accompanied by musical instruments. Allah will cause the earth to swallow them and will turn some of them into monkey and swine (reported by Ibn Majah).
This does not mean that they will be physically transformed into the bodies and outward form of monkey and swine but rather in heart and soul, they carry the heart of a monkey and the soul of a pig in their human bodies.
Baba Ali Mustapha is with the department of Planning, Research and Statistics, Ministry of Environment, Maiduguri, Borno State, Nigeria.
Reference:
If you are still interested you can consult, a pamphlet with the title” MUSIC AN ISLAMIC PERSPECTIVE”, by Lois Lamyal Farugi and Yusuf Al Qaradawi. Published by Islamic Education Trust, Minna, Niger State, Nigeria.
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