Question about Music in Islam????

[Frank_H_Smith]

As Salamu 'Alaykum,

Here in The United States we live in a country that was founded on the principles of Democracy and Liberty. Liberty means being free to believe, say, or do as you desire within the confines of legality.

Thomas Jefferson said, "When the people fear their government, there is tyranny; when the government fears the people, there is liberty."

And, one of my favorite quotes which may not even be authentic is by Ben Franklin:
"Those who would give up essential liberty to purchase a little temporary safety, deserve neither liberty nor safety."

"If liberty means anything at all, it means the right to tell people what they do not want to
hear." George Orwell

So, as Americans we can accept or reject the beliefs of others as we choose without consequence by any person or government according to our Constitution.

But, you want to know if Music is forbidden in Al Qur'an. I read your profile and see that you are a musician like Yusuf Islam (Cat Stevens). So, naturally, this is an important question to you.

The answer is no. Music is not specifically forbidden in Al Qur'an. So, if Al Qur'an doesn't specifically forbid Music than why do so many Muslim say it is Haraam (prohibited)?

The answer is as follows:

Al-Ahzab
Verily in the messenger of Allah ye have a good example for him who looketh unto Allah and the Last Day, and remembereth Allah much. (21)

So, Al Qur'an says that The Prophet Muhammad (Salla Allahu 'Alayhi Wa Sallem) is an excellent exemplar.

Now my understanding as a new revert to Islam is that Al Qur'an is not an Encyclopedia of every permissable and prohibited thought, emotion, or act. Rather it is a broad foundation for life.

Many people say that all that is necessary to please Allah is that you believe he exists, is the only God without partner, parents, or children and that The Prophet Muhammad (Salla Allahu 'Alayhi Wa Sallem) is His Messenger.

That is a major part of Islam. However, if that was all that was necessary to please Allah than this verse from The Bible would present a major problem for all Believers:

Jas 2:19 Thou believest that there is one God; thou doest well: the devils also believe, and tremble.

I am so blessed to have discovered Islam through Al Qur'an as given to The Prophet Muhammad (Salla Allahu 'Alayhi Wa Sallem) by the angel Jibreel. Al Qur'an is The Definitive Word of Allah. Anything which contradicts Al Qur'an is false. Any one who doesn't accept
with all his heart, mind, and soul that which the Prophets of Allah have taught since Adam:
"lâ ilâha illâ allâh"


lâ = no, not, none, neither
ilâha = a god, deity, object of worship
illâ = but, except (illâ is a contraction of in-lâ, literally if not)
allâh = allâh

And, every Prophet of Islam has continued to teach it: Moses delivered The Message in Deuteronomy:


Deu 6:4 Hear, O Israel: The LORD our God is one LORD:
Deu 6:5 And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might.
Deu 6:6 And these words, which I command thee this day, shall be in thine heart:
Deu 6:7 And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up.

And in Leviticus is the second greatest commandment:

Lev 19:18 Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.

Yeshua Al-Masih (PBUH) confirmed the Message:

Mar 12:28 And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all?
Mar 12:29 And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord:
Mar 12:30 And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.
Mar 12:31 And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these.

And Al Qur'an continues to proclaim it:

Al-Ikhlas
In the name of Allah, the Beneficent, the Merciful
Say: He is Allah, the One! (1) Allah, the eternally Besought of all! (2) He begetteth not nor was begotten. (3) And there is none comparable unto Him. (4)

Tawheed is the Beginning and The End of what a Muslim believes, but there is a lot of stuff in between and for me that is where The Example give by The Prophet Muhammad (Salla Allahu 'Alayhi Wa Sallem) by his examples, sayings, and approvals are helpful.

There is a whole field of study in Islam devoted to Hadith and Sunnah. If you want to reach a destination follow someone who knows the way.
Can you listen to and play music? Yes, you can. Can you sing? Yes, you can. You live in The United States and you are free to choose the path you want to travel. By seeking what Al Qur'an has to say on a subject shows wisdom. I have shared all that I know about the subject with you. I thank you for asking the question. As a new revert to Islam, every time I research a subject I learn more. I wish you well and hope to both see you among those who pleased Allah and be among them with my loved ones. Alhamdulillah . Praise Allah !

 

[Maha*]

Now with that said, one could rightfully argue that "deliberately constructed music" or "music with specific intentions" is wrong, but singing of the Quran is in fact music & "deliberately constructed". And I think I've heard multiple people singing the Quran at the same time, which would mean they were harmonizing and harmonizing is a form of musical back-up. I'm still very much confused on this issue. Thanx for the replies!!!

Al-Baraa' Ibn 'Aazib may Allaah be pleased with him narrated that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "Beautify the Quran with your voices (i.e. by reciting it in a pleasant nice voice)." (Abu Daawood)



Here is from the Quran and hadith about this topic:

The Noble Qur'an - Luqman 31:6

And of mankind is he who purchases idle talks (i.e. music, singing, etc.) to mislead (men) from the Path of Allah without knowledge, and takes it (the Path of Allah, the Verses of the Qur'an) by way of mockery. For such there will be a humiliating torment (in the Hell-Fire).


Ibn Masood (ra) said about this verse "I swear by the One other than Whom there is no God that it refers to singing [ghinaa].", and he repeated this three times. Ibn Abbaas (ra) said it refered to 'singing and the like' while Jaabir (ra) is reported to view its meaning to signify singing and listening to songs. Many taabi'oon such as Mujaahid, Ikrimah, Mak-hool and Umar ibn Shu'ayb viewed it as a censure of music and song.

Hadith - Bukhari (#787) [Also related by Tabari]

Sa'id ibn Jbayr reported that Ibn 'Abbas said about the verse: "And of mankind is he who purchases idle talks" (31:6), that, "ldle talks means singing and the like."


The Noble Qur'an - Al-Isra 17:64

"And Istafiz [literally means: befool them gradually] those whom you can among them with your voice (i.e. songs, music, and other call for Allah's disobedience)..."


Hadith - Bukhari 7:494

Narrated Abu 'Amir or Abu Malik Al-Ash'ari that he heard the Prophet saying, "From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk, the drinking of alcoholic drinks, and the use of musical instruments as lawful.."


So as you can see from all the replies, music is a controversial topic in Islam. You've seen both sides of the argument and finally it is your choice in the end. Perhaps why many Muslims don't like to listen to music is because it's every Muslim's dream to memorize the Quran and when you one day inshaa Allah also share that same dream, you will see that you can't have both music and Quran in your heart, so eventually one has to go.

 

[arzafar]

the basic principle in islam is that anything that leads to haram is also haram. Music leads to haram things (there is no doubt about it) and therefore music itself is haram (forbidden).
the evidence is provided on islamqa.com, type music on the search bar.

 

[Frank_H_Smith]

As Salamu 'Alaykum,

Luis,

I don't know if these ayat will help, but I thought of your question as I read them.

An-Nisa
O ye who believe! Obey Allah, and obey the messenger and those of you who are in authority; and if ye have a dispute concerning any matter, refer it to Allah and the messenger if ye are (in truth) believers in Allah and the Last Day. That is better and more seemly in the end. (59)

An-Nisa
Whoso obeyeth the messenger hath obeyed Allah, and whoso turneth away: We have not sent thee as a warder over them. (80)

Al-Noor
Say: Obey Allah and obey the messenger. But if ye turn away, then (it is) for him (to do) only that wherewith he hath been charged, and for you (to do) only that wherewith ye have been charged. If ye obey him, ye will go aright. But the messenger hath no other charge than to convey (the message) plainly. (54)

Al-E-Imran
Say, (O Muhammad, to mankind): If ye love Allah, follow me; Allah will love you and forgive you your sins. Allah is Forgiving, Merciful. (31)

Al-Noor
Say: Obey Allah and obey the messenger. But if ye turn away, then (it is) for him (to do) only that wherewith he hath been charged, and for you (to do) only that wherewith ye have been charged. If ye obey him, ye will go aright. But the messenger hath no other charge than to convey (the message) plainly. (54)

Al-Qasas
And if they answer thee not, then know that what they follow is their lusts. And who goeth farther astray than he who followeth his lust without guidance from Allah. Lo! Allah guideth not wrongdoing folk. (50)

So, this is why Sunnah is so important. Al Quran commands us to obey The Prophet Muhammad (Salla Allahu 'Alayhi Wa Sallem). This is why the scholars diligently investigate Hadith and Sunnah and weigh each against the other. Because in obey that which The Prophet Muhammad (Salla Allahu 'Alayhi Wa Sallem) we are obeying Al Qur'an.

They are referenced in an excellent book that was given me: The Book of Tawheed (Oneness of All'ah) compiled by Sh. Saleh al-Fozam.

 

[arzafar]

oh yes brother frank is absolutely correct!

islam = taqleed (imitation) of Muhammad peach be upon him.

I mean how else do we know about islam! is it not because of the prophet, his actions and sayings that we know how to pray, fast, zakah etc. if you give up music today, tomorrow you may give up fasting, then zakat, then salah, then eventually abandon belief in Allah.

 

[XSãoXLuisX]

Hey Cinta!! I looked at those videos of "Sami Yusuf", and I gotta say I really enjoyed them!! Thanx!!!

 

[Al-Kashmiri]

As-salaamu `alaykum

The claim that the prophetic narrations concerning the prohibition of music are weak, well it itself is weak! The modernist scholars of today, who seek to make virtually everything halaal, oppose the authentic and well-known narrations and will cite Ibn Hazm's (rahimahullaah) classification of the narrations concerning music. I don't think people will disagree in that Ibn Hazm, a scholar of fiqh, was nothing of the calibre of scholars of hadeeth who have all have said/reported that music is haraam, and the narrations concerning this saheeh. I'm talking about Al-Bukhaaree, Ibn Maajah, Al-Haakim, Adh-Dhahabee, Al-Haafidh Al-`Iraaqee, Ibn Taymiyyah, Ibn Al-Qayyim, Ibn Hajr, Al-Albaanee and others.

Was a single man from the above not a hadeeth scholar? I ask this because I question why someone would rather blindly follow the verdict of a scholar who was not as well acquainted with hadeeth, or even worse, to blindly follow a modernised, westernised 20th-century scholar; then basically a 'strong' congregation of the hadeeth masters (many of whom are recalled above).

Brother islamwillrule, generally we do not tolerate the fataawaa and opinions which are in essence weak and isolated opinions, with respect to Islamic Fiqh. To us it is mere misguidance because it stands in direct opposition to Allaah's Book, His Messenger's speech and words, the consensus of the companions, their successors and the consensus of the madhhabs. What amazes me is that the claim that music is halaal and the ahaadeeth on its prohibition are weak isn't even considered to be amongst the genuine different. [Ibn `Abd ul-Barr reports a consensus on music's prohibition in Al-Kaafee.] Yet (many of those who view music as halaal) still rush to take falsehood over the truth to please their desires, deceiving and harming only themselves in the process.

To the initial poster, while there is a clear prohibition on music, Allaah knows that man doesn't necessarily change overnight. The most important thing for one is to know and believe in the Islamic creed correctly, and implement it in their lives. As for sinning, then remember we are all sinners but the best of sinners are those who abandon the sin (eventually) and repent to Allaah. My advise is not to feel overwhelmed by any prohibitions in Islaam, because truly, they are for the betterment of man. They should definitely not post as a barrier or thread for anyone who is interested in Islaam. Islaam is about improving the relationship between the Creator and the created, and the relationship amongst the created themselves.

Moving on, I've decided to post from a thread of mine which I never publicised, it was compiled years back, so pardon any irrelevance. I will close this thread and delete what I feel is necessary, because music being haraam as I stated, is not a genuine area of permitted differing, despite what some Azharis may say. Had this been a genuine dispute, things would be otherwise.

The Prohibition of Music and Singing in the Qur’aan​

The scholars of tafseer have mentioned a number of verses from the Qur’aan which indicate the impermissibility of music and singing respectively. However I will only focus on one of these aayaat (verses), due to the number of companions who spoke concerning its relation to music and singing. Allaah says in His Book, the English rendering being,

“And of mankind is he who purchases idle talk to mislead (men) from the Path of Allaah without knowledge, and takes it (the Path of Allaah, the Verses of the Qur'aan) by way of mockery. For such there will be a humiliating torment.”
[Soorah Luqmaan 31:6]​

In his Jaami’ ul-Bayaan, Ibn Jareer At-Tabaree mentions that some from the explainers of the Qur’aan (the mufassiroon) have said regarding the words, لهو الحديث 'idle talk' that it means a) singing and listening to singing, b) purchasing male or female singers and c) the purchase of instruments. From amongst the companions who supported this view were `Abdullaah Ibn Mas`ood, Jaabir and `Abdullaah Ibn `Abbaas (رضى الله عنهم). Ibn Mas`ood said regarding the aforementioned aayah (verse), repeating his statement thrice to emphasise his stance,

“I swear by the One other than who is no God, that it refers to singing (ghinaa).”
[Authenticed by Al-Haakim (amongst others) in his Mustadarak; Adh-Dhahabee confirmed it]​

As for Jaabir, it is reported that he viewed its meaning to be in reference to singing and listening to songs. Ibn `Abbaas said that the ayah referred to “singing and the like”. In conclusion, Ibn Jareer states that the aayah is general and is inclusive of anything that diverts and hinders one from the Path of Allaah, the hearing of which has been prohibited by Allaah or His Messenger (صلى الله عليه وسلم), such as calling to shirk as well as singing.

If one were to accept that this is in reference to music but says, “I am not of those who purchase it, so I am free from any blame”, then the statement of Qataadah (رحمه الله), the mufassir and taabi`ee (a follower of the companions) is sufficient a proof. For he said,

“By Allaah, he may not spend money on it, but his purchasing it means he likes it...”
[Tafseer Ibn Katheer]​

Al-Hasan Al-Basree (رحمه الله), a taabi`ee who learnt from the household of the Messenger of Allaah (صلى الله عليه وسلم) said that the aayah was revealed concerning singing and musical (lit. woodwind) instruments (see Tafseer Ibn Katheer). Also, Shaykh `Abdur-Rahmaan As-Sa`dee has said concerning the above aayah,

“This includes all manners of unlawful speech, all idle talk and falsehood, and all nonsense that encourages disbelief (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 As-Sa`dee]​

Shaykh ul-Islaam Ibn Qayyim Al-Jawziyyah said that the interpretation of the sahaabah and the taabi`een is sufficient. He further stated that it has been narrated with a saheeh (authentic) chain of narration (isnaad) from Ibn `Umar (رضى الله عنهما) that ‘idle talk’ means singing (see Ighaathat Al-Lahfaan). Inshaa’ Allaah what has preceded regarding this aayah is adequate. If one wishes to look at the other aayaat that have been explained to refer to music then read the tafseer of the verses, Soorah An-Najm [53:59-62] and Soorah Al-Israa’/Banee Israa’eel [17:64].

The Prohibition of Music and Singing in the Sunnah​

The Prophet (صلى الله عليه وسلم) said,

“There will be people from my ummah (nation) who will seek to make lawful fornication, the wearing of silk, wine-drinking and the use of musical instruments (ma`aazif). Some people will stay at the side of the mountain and when their shepherd comes in the evening to ask for his needs, they will say, ‘Return to us tomorrow.’ Then Allaah will destroy them during the night by causing the mountain to fall upon them, while He changes others into apes and swine. They will remain in such a state until the Day of Ressurection.”
[Related by Al-Bukhaaree; Al-Haafidh Ibn Hajar said its isnaad is Saheeh in Fath ul-Baree]​

From amongst some of the `Ullema who have agreed with Ibn Hajar on the authenticity of this hadeeth are Al-Haafidh Al-`Iraaqee, Shaykh ul-Islaam Ibn Taymiyyah as well as Shaykh ul-Islaam Ibn Qayyim Al-Jawziyyah.

The word in the hadeeth معازف 'ma`aazif', has been defined as objects/instruments of play/leisure which are beat upon for their sound. When the singular form معزف 'mi`zaf' is used, it specifically refers to a large wooden drum used by the Yemenis (see the monumental dictionary of `Arabic, Lisaan ul-`Arab by Ibn Al-Mundheer). It is said in the ancient dictionary As-Sihaah of Al-Jawhari that it means musical instruments (Imaam Al-Qurtubee mentions this in his Tafseer). Ibn ul-Atheer says in his excellent work, An-Nihaayah fee Ghareeb il-Hadeeth that the word refers to the playing of dufoof (hand drums) or other instruments which are beat on, whilst the word عزيف '`azeef' means ‘sound’ or ‘voice’. For those who possess the Hans Wehr `Arabic-English Dictionary, the word has been translated as ‘string instruments’ and ‘piano’. You can look up the root of the word عزف '`azafa' to see more related terms. It was narrated that Naafi` (رحمه الله) said,

“Ibn `Umar heard a woodwind instrument, and he put his fingers in his ears and kept away from that path. He said to me, ‘O Naafi`, can you hear anything?’ I said no. So he took his fingers away from his ears and said,’ I was with the Prophet (صلى الله عليه وسلم) and he heard something like this, and he did the same thing.’ ”
[Saheeh Sunan Abee Daawood]​

It was narrated by Abu Maalik Al-Ash`aree that the Messenger of Allaah (صلى الله عليه وسلم) said,

“People among my nation will drink wine, calling it by another name, and musical instruments will be played for them and singing girls (will sing for them). Allaah will cause the earth to swallow them up, and will turn them into monkeys and pigs.”
[Sunan Ibn Maajah; Kitab ul-Fitan]​

This hadeeth has also been narrated by Al-Bayhaqi and Ibn `Asaakir. Ibn Al-Qayyim authenticated it as did Shaykh Naasir ud-Deen Al-Albaanee in his As-Saheehah. The verdict given in the translation I have is Hasan (see Darussalam’s translation of Sunan Ibn Maajah). It is worth mentioning that this hadeeth uses the same verb يعزف 'yu`zaf', in reference to musical instruments, as mentioned earlier. Imaam Ahmad also collects some narrations on the subject in his Musnad, some being weak and some authentic. One such authentic narration states that the Messenger of Allaah (صلى الله عليه وسلم) said,

“Verily Allaah has prohibited for my ummah, wine, gambling, a drink distilled from corn, the drum and the lute (`Arabian guitar); while He supplemented me with another prayer, the witr.”​

The hadeeth has been authenticated by Shaykh Al-Albaanee in Saheeh ul-Jaami’ us-Sagheer. There are still other ahaadeeth which are saheeh or hasan such as a narration in Al-Haakim’s Mustadarak. But the above four ahaadeeth are enough to make the point clear inshaa’ Allaah.

The Prohibition of Music and Singing According to The Four Imaams​

Despite the statements of some of those who ascribe themselves to the one of the schools of thought, it is clear that Aboo Haneefah, Maalik Ibn Anas, Muhammad Ash-Shaafi`ee and Ahmad Ibn Hanbal (رحمهم الله) all vehemently opposed music and singing. With regards to Al-Imaam Aboo Haneefah Nu`maan Ibn Thaabit, then it is reported in Aboo Al-Faraj Ibn Al-Jawzee’s Talbees Iblees that Aboo At-Tayyib At-Tabaree said,

“Aboo Haneefah used to hate music and he used to place the one who listened to music along with the sinners... Likewise, this was the madhhab (position, school of though) of the rest of the people of Al-Koofah”​

Imaam Al-Aloosee brings a statement of Abu Haneefah on music in his Rooh Al-Ma`aanee,

“Music is unlawful (haraam) according to all the religions.”​

Shaykh ul-Islaam Ibn Qayyim Al-Jawziyyah said that Aboo Haneefah’s statements are from the harshest with regards to music, their Imaams labelling the listener/player as a faasiq (disobedient sinner) and rejecting them as witnesses. This has been said in Ighaathat Al-Lahfaan. As for what has been said by Al-Imaam Maalik Ibn Anas, it has been reported in Tafseer Al-Qurtubee that he said regarding the matter,

“The only people who do things like that, in our view, are faasiqoon (disobedient sinners).”
​

This is after he was asked about Music. By the words “in our view” he meant the People of Al-Madeenah (see Talbees Iblees). The fact that the people of Al-Madeenah viewed such people as faasiqoon is a weighty statement, for it shows the reality of the people’s position not too long after the departure of the Messenger of Allaah (صلى الله عليه وسلم) from this Dunyah. It has been mentioned in Talbees Iblees that Aboo At-Tayyib At-Tabaree said,

“As for Maalik Ibn Anas, then he prohibited music and listening to it... And this is the madhhab of the rest of the people of Al-Madeenah.”​

Muhammad Ibn Idrees Ash-Shaafi`ee said in his book Al-Umm,

“Indeed music is unlawful amusement resembling falsehood. And whoever listens to it much, then he is an idiot whose testimony is to be rejected.”​

Aboo At-Tayyib At-Tabaree commented on Ash-Shaafi`ee’s saying and said (see Mas`alat As-Samaa` of Ibn Al-Qayyim),

“He declared the one who listens to music an idiot because he calls the people to falsehood and whoever calls the people to falsehood is an idiotic disobedient sinner.”​

`Abdullaah Ibn Ahmad Ibn Hanbal asked his father (Ahmad Ibn Hanbal) about music, so he said,

“It does not surprise me that music cultivates hypocrisy in the heart.”​

Ibn Al-Jawzee mentions this in Talbees Iblees and Shaykh Fawzee Al-Atharee says that the isnaad (chain of narration) is Saheeh. Ismaa`eel Ibn Ishaaq Ath-Thaqafee reported that Abu Abdillaah (Ahmad) said regarding poems (qasaa’id),

“I despise it, for it is a bid`ah (innovation).”​

So this is what has been said about music and singing as understood by our pious predecessors. There are some exceptions with regards to singing and beating the duff, for indeed they are permitted in weddings feasts and the festivals of `Eid. However in this scenario the permission is restricted to the women and girls. Likewise, it is legislated to sing during Jihaad, with the absence of all music including the drum, as stated by Shaykh Al-Albaanee in his As-Saheehah. A brother whose book I have relied on heavily in this discourse, Abu Bilaal Al-Kanaadee, rahimahullaah said that songs in which the lyrics heighten spiritual awareness and encourage people to pious deeds are all praiseworthy, but should be used in moderation and on appropriate occasions. This agrees with what many of the notable scholars have said; their fataawaa (religious verdicts) are widely available so need not to mention them here.