Is Music allowed in Islam?
The following was sent to me by Hamouni; may Allah Almighty always be pleased with him.
Dear Brother As Salamu Aleikum Wa Rahmatu Allahi Wa Barakatuh
I found this article in internet read it and maybe you can understand something more about
Music in Islam.
The legality of music and singing in the Shari'ah (The Islamic Law) is a topic which is
hotly debated amongst individuals and and the scholars of our present day. Much has
been written both pro and con regarding the legality of music and singing, clouding the
issue, and creating confusion where there should be none.
The sources of Islam, the Qur'an and Sunnah, as well as the rulings of the Sahaba (Companions of the Prophet (saws)), the Tabi'in (the generation that followed the sahaba and learned from them), and Imams Abu Hanifa, Malik, Shafi'i, and Ibn Hanbal are unanimous in their verdicts, that music and singing, with certain limited exceptions, is haraam.
Let us examine the daleel (evidence or proof) for this fatwa (verdict):
1) The Holy Qur'an:
In his tafseer(Qur'anic exegesis), Imam Al-Qurtubi mentions that there are
three verses in the Qur'an which have been used by the Ulamaa (body of Islamic scholars)
as proof for the contempt for and prohibition of music and singing. they are:
A) Allah addresses the disbelievers of the Quraysh as follows, "Do you marvel at this statement, and laugh and do not weep, while you amuse youselves (proudly) in vanities? Rather, prostrate before Allah and worship Him." (53:59-62) The important phrase is Allah's saying, "wa antum saamidoon" (while you amuse yourselves (proudly) in vanities). Due to the root samada having variant meanings in the Arabic language, the scholars differ regarding the meaning of this phrase. As a result, different interpretations are given by commentators on the Qur'an, such as the sahaba, tabi'in, and later scholars of tafseer.
Al-Qurtubi refers to the various derived meanings mentioned by linguists. Among the meanings understood from the root samada is the raising of one's head in pride or distain. When conjugated, the noun form sumood means leisure or idle play, while saamid (the doer of the action) means one who plays with musical instruments, and other objects of play. It is said to the singing girl, "Asmideena!" (amuse us with your singing!).
At-Tabari mentions in detail the various narrations of the sahaba and tabi'in regarding this verse. According to Ibn Abbas, the word samidoon in this verse refers to the mushrikeen's(idol worshippers') habit of singing and playing music loudly whenever they heard the Qur'an being recited, in order to drown out the reciter's voice so as to prevent the Word of Allah from being heard. Ibn Abbas also indicated a second, more general meaning for the word samidoon; namely that they were making jokes, and amusing themselves playing and making light of the affair. A third meaning given by Ibn Abbas was that they held up their heads in distainful pride. These same opinions have been reiterated by various tabi'in. Al-Hasan is reported to have said that samidoon is the mushrikeen's being inattentive and negligent. Mujahid states that it indicates their extreme anger or rage.
Clearly the term samidoon has a number of possible meanings. These meanings are by no means contradictory. Indeed, it is most likely that the term is a comprehensive description of the different reactions amongst the mushrikeen upon hearing the verses of the Qur'an being recited. However, it must be said, that when a Qur'anic verse yields numerous possible meanings, and we have no clear, sahih(authentic) report from the Prophet (saws)defining it in a strict sense, then such a verse cannot be used as decisive proof of the prohibition of music and singing. Rather, further evidence from the Qur'an or the Sunnah is required.
B) Allah (swt) addresses satan thus; "And excite any of them
whom you can with your voice. Assault them with your cavalry and infantry, be a
partner with them in their wealth and children, and make them promises. But satan promises
nothing but deceit" (17:64)
Numerous commentators from the tabi'in, such as Mujahid and Ad-Dahhak, interpreted satan's
exciting mankind with his voice to mean through the use of music, song, and amusement.
However, according to Ibn Abbas, the voice mentioned in the verse refers to any form of
invitation which calls to disobedience to Allah. At-Tabari says; "The most correct of
these views expresses that verily, Allah, the Blessed, the Exalted said to Iblees(satan),
"Excite whomsoever of Adam's progeny you can with your voice" and He did not
specify any particular type of voice. Thus, every voice which is not an invitation to
Allah's worship and His obedience is included in the meaning of "satan's voice"
which is referred to in the Qur'anic verse."
In conclusion, this verse, like the one preceding, is too general in meaning to be explicit and unequivocal proof of the illegality of music and singing, except in the case that such music invites or leads to disobedience of Allah. Therefore, we must have other, unambiguous texts which clearly show music and singing to be intrinsically prohibited, and not due to some outside variable.
C) The third verse, and the one most often referred to as evidence of the prohibition of music and singing is found is Sura Luqman. "And there are among men those who purchase idle talk in order to mislead others from Allah's path without knowledge, and those who throw ridicule upon it. For such there will be a humiliating punishment." (31:6) Ibn Jareer At-Tabari mentions in Jami'ul Bayaan, that the interpreters of the Qur'an differ as to the above of the term "lahwal hadeeth" (idle talk) as it occurs in the verse above. Their views regarding the meaning fit into three categories.
The first category defines "lahwal hadeeth" as (a) singing and listening to songs, (b) the hiring of professional male or female singers, (c) the purchase of musical instruments. The elements of this category revolve around reference to the blameworthy usage of instruments of idle amusement, i.e. music and song. This view was held by a number of Sahaba, including Ibn Abbas, Jaabir, and Ibn Masood. Ibn Masood said of this verse, "I swear by the One other than Whom there is no god that it refers to singing(ghinaa): He repeated this three times to emphasize his point. Ibn Abbas said that it referred to "singing and the like." while Jaabir said it referred to singing and listening to songs. This general view pointing to censure of music and song was also reported from a great number of tabi'in, Ikramah, Mujahid, Mak-hool, and Umar ibn Shuayb, to name a few. The second category of interpretation consists of the idea that "lahwal hadeeth" refers to conversation inviting to or consisting of shirk(polytheism). This was the view of a few of the tafseer scholars amongst the tabi'in, such as Ad-Dahhak.
The third category conveys the meaning of all false talk, actions, or deeds, whose
nature it is to divert peoplefrom Allah's path and from His worship and remembrance. For
example, Al Aloosi relates that Al-Hassan al-Basri was reported as saying "Lahwal
hadeeth includes everything which distracts one from the worship and the remembrance of
Allah, such as whiling away the night in idle conversation or entertainment, jokes,
superstitious tales, songs, and the like." Al-Aloosi supports this, saying that the
verse should be interpreted to include all such blameworthy deeds which divert one from
Allah's path. This is the preferred opinion on this.
From what has preceded, it is to be understood that a specific or exclusive meaning such
as singing or shirk cannot be proven. Rather, the verse is inclusive and should be
interpreted as referring to anything which diverts one from Allah's path. Music, singing,
and the like, (since they occupy people's time and attention, and distract them from
Allah's worship and remembrance and invite them to his disobedience) no doubt fall under
the general censure, blame, and rebuke cast upon those things which fall into this
category. However, this verse also is not explicit in it's prohibition, but rather is
conditional and incidental, as stated above. Thus, the issue requires other external
proofs which are both clear and categorical, so as not to leave a trace of doubt in the
mind of the conscientious truth-seeking believer. For this purpose, we turn to the second
source of the Shari'ah, the Sunnah of the Prophet (saws).
1) "The Prophet (saws) said, "There will be (at some future time) people from my ummah (community of muslims) who will seek to make lawful: fornication, the wearing of silk(by men), wine-drinking, and the use of musical instruments(ma'azif). Some people will stay at the side of a mountain and when their shepherd comes in the evening to ask them for his needs, they will say, 'return to us tomorrow'. Then Allah will destroy them during the night by causing the mountain to fall on them, while he changes others into apes and swine. They will remain in such a state until the Day of Resurrection.(related by Imam Al-Bukhari in Fat-hul Baari, graded sahih)
2) "The Messenger of Allah said, "A people of my ummah will drink wine, calling it by another name. Merriment will be made for them through the playing of musical instruments and the singing of lady singers. Allah will cleave the earth under them and turn others into apes and swine." (related by Imam Ibn Majah in Kitabul Fitan, also related by Al-Bayhaqi and Ibn Asakir, graded sahih)
3) "Allah's Messenger said, "Verily Allah has prohibited for my ummah; wine, gambling, a drink distilled from corn, the drum and the lute, while He has supplemented me with another prayer, the witr." (related by Ahmad ibn Hanbal in his Musnad, also related by Al-Bayhaqi, graded sahih. it is also narrated by At-Tabarani with a hasan chain.)
4) Upon finding his infant son, Ibrahim, in the throes of death, the Prophet (saws)took his son in his arms, and held him until his spirit left him. Then he put him down and wept. His companion, Abdurrahman ibn Awf asked in astonishment, "You are weeping, O messenger of Allah, while you prohibit crying?" The following was the reply of the Prophet (saws). "Verily I did not prohibit weeping (per se), but rather, I forbade two voices that are imbecilic(ahmaq) and sinfully shameless. One, a voice singing to the accompaniment of musical amusement and satan's instruments; the other, a voice [wailing] due to some calamity accompanied by striking of the face and the tearing of garments. But this [weeping of mine] stems from compassion, and whoever does not show compassion will not receive it." (related by Al-Hakim, graded hasan)
5) Anas ibn Malik related from the Prophet (saws)that, "two cursed sounds are that of the musical instrument(mizmaar) played on the occasion of joy and grace, and the woeful wailing upon the occasion of adversity." (related by Ash-Shafi'i, Al-Bazzaar, and Al-Haythami, graded sahih) These narrations taken together prove the illegality of music and singing to musical accompaniment. The traditions quoted are not the only available authentic hadith regading this subject which establish prohibition, however, the sample above is sufficient proof, for, "Verily therein is a reminder for any who has a heart or who gives ear and earnestly witnesses [the truth]" (50:37) In order to further strengthen the view regarding prohibition previously established, I will relate the opinions of the Sahaba, Tabi'in, and the fou r Imams (Abu Hanifa, Malik, Shafi'i, and Ibn Hanbal, who founded the four schools of jurisprudence).
Amongst the companions, there is no difference of opinion regarding music and singing. Ibn Masood said that music and singing "Sprout hypocrisy in the heart as rain sprouts herbs and greens." Also, Ibn Masood said, as related earlier, regarding verse 31:6, "I swear by Him besides Whom there is no god, it refers to singing." This same view was held by the rightly guided caliphs, the fuqahaa amongst the sahaba such as ibn Abbas, Ibn Umar and Jaabir ibn Abdullah, as well as the general body of sahaba. The prohibition of music was also the unanimous opinion of the tabi'in, including scholars like Mujahid, Ikrimah, An-Nakha'i, and Al-Hasan Al-Basri. Imam Abu Hanifa detested singing and considered it sinful. His students have confirmed the explicit prohibition of listening to all musical instruments and pastimes. Indeed, according to the Hanafi school, the testimony of one known to listen to music is to be rejected. Imam Malik was asked about singing(ghinaa). He replied, "In fact, it is done by the sinful ones. Al-Qurtubi confirmed Malik's view by saying that the only exception to this general ruling was the type of innocent songs sung to placate the camels during travel, or during hard labor or boredom, or during times of festivity and joy, such as Eids and weddings, without musical accompaniment, or with only the daff (a small hand drum). Al-Qurtubi then said, "as for that which is done in our day, by way of the blameworthy innovations of the sufi mystics in their addiction to hearing songs to the accompaniment of melodious instruments such as flutes, string instruments, etc. such is haraam." In his book Adaabul Qada, Imam Shafi'i says, "verily song is loathsome; it resembles the vain and false thing. The one who partakes of it frequently is an incompetent fool whose testimony is to be rejected." One of Shafi'i's students, Al Haarith Al Muhaasibi said, "Song is haraam, just as maytah(the flesh of something that dies of it's own) is." Imam Ahmad ibn Hanbal said, "Singing sprouts hypocrisy in the heart. It does not please me." When told that singing "sensitizes and softens the heart." Imam Ahmad said, "it is a bid'ah(blameworthy innovation)." Yaqoob Al-Haashimi relates that Imam Ahmad despised At-Taghyeer(an affected, throbbing and melodious style of poetry) and prohibited listening to it.
Having established the prohibition of music and singing to accompaniment, it is necessary to note that there are several exceptions to the general prohibition on singing. In the balanced Islamic way of life, there is room for amusement, merriment, and sport, as these are natural yearnings of the human soul. Islam provides for healthy, decorous amusement and sport which are free from the sin and evil generated by the prohibited forms. Occasions in which innocent singing, unaccompanied by musical instruments other than the daff(small hand drum) is permissible are specified in the Sunnah. These are: 1) Jihaad. During jihad and other struggles in the way of Allah, battle songs are of great moral and spiritual benefit to the fighters. In these circumstances, song incites courage and valor and excites the muslim people to take up arms for the cause of Allah, so that His Word may be raised up, and the word of the disbelievers be relegated to the depths. The Prophet (saws) and certain of his companions occasionally resorted to this method to rouse the spirits of the muhajideen(those who fight for Allah's sake) before or on the way to combat. The text of the following hadith clearly relates this: Al Baara reported that Allah's Messenger (saws) carried earth on the Day of Al-Khandaq (the day before the battle of the trench) until his stomach was covered in dust, while he chanted these verses: "By Allah, if not for Him we never would be guided, nor have been charitable, nor have prayed. So send down peace and tranquility upon us, and make the feet firm if we meet [our enemy]. Verily the others rebelled against us. When they desired discord [fitnah], we refused, we refused." The Prophet (saws)raised his voice with the refrain, "we refused, we refused."(Bukhari and Muslim, graded sahih) 2) The two Eid festivals. During the days of festivity which mark the celebration of the eids, innocent singing and beating on the daff as a rythmical accompaniment is permissible as indicated by a number of authentic hadith, such as the following: Ayeshah said, "Allah's Messenger entered into my presence while two young girls were singing the songs of Bu'aath(songs commemorating a particular battle), whereupon he laid down and turned his face away. Abu Bakr entered and scolded me saying, "The flute of satan in front of the Prophet?" Allah's Messenger turned to Abu Bakr saying "Leave them be." Ayeshah continued, "When the Prophet (saws)dozed off, I signaled to them and they left." In another narration, Ayeshah mentioned that her father came to her during the days of Mina. There were two young girls with her, beating on the daff, while the Prophet (saws)was covered with his cloth. then Abu Bakr began scolding the girls, whereupon the Prophet (saws)disclosed his face [from under the cloth] and said, "leave them, Abu Bakr, for these are the days of the Eid festival." (Bukhari, graded sahih) 3) Wedding feasts. Similarly, it is permissible for women and girls to sing and beat the daff during the wedding feast. Such songs must not describe love or acts of immorality. Singing and beating upon the daff serves to proclaim the occasion of the wedding and brings joy the the guests. This permission is found in hadith such as the following: Ayeshah reported that a woman was given in marriage to a man of the ansar. The Prophet (saws)said, "O Ayeshah, did you send a young girl with the bride to beat upon the daff and sing?" she replied, "what should she say in her song?" He replied, "let her say, 'To you we have come, to you we have come! So welcome us, as we welcome you!"(At-Tabarani, graded sahih) 4) Other occasions agreed upon by the scholars. Other occasions during which innocent singing is permitted is mentioned by the scholars. For example, to give one strength when carrying heavy loads, or doing monotonous, laborious work, pure songs with clean lyrics may be sung individually or in chorus, as was done by the Prophet (saws)and his companions in digging the trench around Madinah. During long journeys, one may sing or chant rythmically to relieve boredom and quicken the animal's pace, as was done by the Prophets (saws) camel driver, Anjashah. In addition to this, innocent singing to one's self during loneliness or boredom is allowed, as is the singing of a parent to an infant or small child, in order to amuse it or quiet it or put it to sleep. In conclusion, songs whose lyrics heighten spiritual consciousness and encourage people to pious works such as jihad, charity, prayer, etc. are all praiseworthy, but should be resorted to in moderation, on appropriate occasions, and with proper decorum.
My dear brothers and sisters, it is clear that the use of all musical instruments is haraam. This ruling is arrived at through the analysis of the texts of the sahih ahadith narrated by Al-Bukhari and Ibn Majah, in which the word al-ma'azif (musical instruments) occurs. Since the wording of the text is general, it's directive encompasses all types of musical instruments except the daff, whose permissible use is a specification of the general text, or an exception to the general ruling. As for singing, the sunnah clearly designates the general prohibition on singing under certain circumstances. The hadith found in al-Hakim describes the singing voice coupled with music as imbecilic and sinful. Naturally, singing coupled with music is forbidden, since music is forbidden. As for innocent singing accompanied by the daff, this has been allowed on specific occasions. Singing without accompaniment is permitted under certain circumstances and with conditions. The lyrics of the songs must be pure and innocent, and must keep within the moral bounds set by Islamic teachings. Hence, lyrics which are erotic, or sung in a licentious manner are undoubtedly forbidden. Singing by women is restricted to a female audience, so as not to excite sexual feelings in the male listener. Generally speaking, these songs should be pure and innocent, although they need not be restricted to Islamic themes. They may express simple joys, wisdom, etc. or the lyrics may commemorate historic events such as battles, etc. Among the best songs are those which encourage piety throught good deeds done for the sake of Allah.
The gravity of the sinfullness of music and song varies widely according to its type, the way it is performed, by whom it is performed, and under what circumstances it occurs. It is also conditioned by these variables. Thus, "Every soul will be held in pledge for what it has earned." (74:38) While there is a great deal on this subject that has not been touched upon, Inshallah, this brief synopsis of the daleel for the general prohibition of music and singing, as well as the exceptions to this rule, has been useful in some small way.
May Allah guide us to the Straight Path, and grant us ever increasing knowledge of our deen. Anything that is correct is from Allah, and any mistakes are from myself or shaytan.
Further from brother Abid Qureshi; may Allah Almighty always be pleased with him.
Dear Brother,
As-Salaamu 'Alaykum wa Rahmatullahi wa Barakatuh,
I would just like to make a few comments regarding your reply to the question of whether
or not music is permitted in Islam. I will not attempt to answer the question myself
because the scholars have dealt with it already. But I have some problems with your
argument, please see below. . . .
>But otherwise, how would it be sinful when Allah Almighty Himself allowed it?
Assuming Allah did allow music during the time of David, peace be upon him, that does not
mean it is allowed for us? I'm sure you are aware of the fact that each Nation and
Messenger was given its own Divine Law. What may have been permitted for one Ummah
may not have been necessarily permitted for another, and vice versa. If this was not
the case, then Allah would have revealed one Single Law for all Nations. But He did
not. The Shariah of David, peace be upon him, is not binding on us, we are of the
Ummah of Muhammad, peace be upon him.
>First let us define what the word "Psalm" or "Psalms" mean: From
the America Online Dictionary.
Second your argument is based on a non-Muslim source! Is the American Online Dictionary a Divinely Inspired Document? If so, where is your proof? If not, why are you using it as a basis for your argument? How do you know the America Online Dictionary is correct in the case? Even if one's source is the Bible they should still be skeptical, but the American Online Dictionary? Are you willing to accept everything contained in there? And even if the American Online Dictionary conducted a study and through historical analysis they reached this conclusion, it is still not binding on us. You should go to Muhammad (sws), his Companions (RA), or scholars to understand the meaning of Psalms! The Qur'anic word is Zubur and it should be understood in light of the way the early generations of Muslims understood it, not how the authors of the American Online Dictionary do! If you are going to them as a source in this case, why not in other matters?
I'm not trying to be rude, insh'allah, but I would like to hear your thoughts.
Take care brother,
Abid Qureshi
The following was sent to me by QA; may Allah Almighty always be pleased with thim.
As-Salaamu 'Alaikum,
May Allaah reward you for refuting the lies of the missionaries. On the
other hand however, you are committing grave errors. This is concerning
your making legal what Allaah and His Messenger have prohibited, namely,
music. I see yo have brought together two hadeeths concerning music and
on the basis of what you consider to be conflicting reports, you
therefore make music permissable!
When wanting to understand the Quraan and/or Hadeeth, the first place to
look is the Quraan itself. Secondly, is the explanation from the Prophet
[saas] . Thirdly, a statement from the Sahaabah or Ijma from the
Sahaabah and fourthly, an ijma of the scholars of our Ummah.
So, concerning the verse in Surah Luqmaan: YUSUFALI: "But there
are,
among men, those who purchase idle tales, without knowledge (or
meaning), to mislead (men) from the Path of Allah and throw ridicule (on
the Path): for such there will be a Humiliating Penalty."
What did the Sahaabah say about it? What did our righteous scholars from
the past say about it? Please read the following -
The scholar of the ummah, Ibn 'Abbaas (may Allaah be pleased with him)
said: this means singing. Mujaahid (may Allaah have mercy on him) said:
this means playing the drum (tabl). (Tafseer al-Tabari, 21/40).
[Brother - this is from Tafseer al-Tabari, this is a renowned scholarly
work that every Aalim worth his name takes from-]
Al-Hasan al-Basri (may Allaah have mercy on him) said: this aayah was
revealed concerning singing and musical instruments (lit. woodwind
instruments). (Tafseer Ibn Katheer, 3/451).
[Brother - this is from Tafseer Ibn Katheer - heard of him?]
Al-Sa'di (may Allaah have mercy on him) said: this includes all manner
of haraam speech, all idle talk and falsehood, and all nonsense that
encourages kufr and disobedience; the words of those who say things to
refute the truth and argue in support of falsehood to defeat the truth;
and backbiting, slander, lies, insults and curses; the singing and
musical instruments of the Shaytaan; and musical instruments which are
of no spiritual or worldly benefit. (Tafseer al-Sa'di, 6/150)
Ibn al-Qayyim (may Allaah have mercy on him) said: The interpretation
of the Sahaabah and Taabi'in, that 'idle talk' refers to singing, is
sufficient. This was reported with saheeh isnaads from Ibn 'Abbaas and
Ibn Mas'ood. Abu'l-Sahbaa' said: I asked Ibn Mas'ood about the aayah
(interpretation of the meaning), '"And of mankind is he who purchases
idle talks' [Luqmaan 31:6]. He said: By Allaah, besides Whom there is no
other god, this means singing - and he repeated it three times. It was
also reported with a saheeh isnaad from Ibn 'Umar (may Allaah be pleased
with them both) that this means singing. There is no contradiction
between the interpretation of "idle talk" as meaning singing and the
interpretation of it as meaning stories of the Persians and their kings,
and the kings of the Romans, and so on, such as al-Nadr ibn al-Haarith
used to tell to the people of Makkah to distract them from the Qur'aan.
Both of them are idle talk. Hence Ibn 'Abbaas said: "Idle talk" is
falsehood and singing. Some of the Sahaabah said one and some said the
other, and some said both. Singing is worse and more harmful than
stories of kings, because it leads to zinaa and makes hypocrisy grow (in
the heart); it is the trap of the Shaytaan, and it clouds the mind. The
way in which it blocks people from the Qur'aan is worse than the way in
which other kinds of false talk block them, because people are naturally
inclined towards it and tend to want to listen to it. The aayaat condemn
replacing the Qur'aan with idle talk in order to mislead (men) from the
path of Allaah without knowledge and taking it as a joke, because when
an aayah of the Qur'aan is recited to such a person, he turns his back
as if he heard them not, as if there were deafness in his ear. If he
hears anything of it, he makes fun of it. All of this happens only in
the case of the people who are most stubbornly kaafirs and if some of it
happens to singers and those who listen to them, they both have a share
of this blame. (Ighaathat al-Lahfaan, 1/258-259)
So brother, I advise you to fear Allaah. Those who say that music is
haraam have much more evidence than this on their side and so you are
obliged to follow evidence, not e-mails from young kids who can't even
speak Arabic! On your side in fact, you have not got ONE piece of
authentic evidence and I have only given you a smidgeon of evidence. If
you do not agree (and how can you not agree on something that the
Sahaabah agreed upon?) the nat least take down that atrocious article
that makes music permissable and slanders a group of Muslims. Allaah
said, "Do not be like those who split their religion up into sects..."
May Allaah make it easy for you to accept the truth,, an I swear by Him
in whose Hands is the soul of Muhammad [saas], I only sent this e-mail
to you for your betterment - not to scold you or play you down, but this
is Islaam, and the Prophet [saas] said, "The Religion is Sincerity".
Wassalaam,
AQ.
[PS. I can send you heaps more evidence if you like, but I hope this is enough for you to
accept.]
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