The question of whether music is haram (forbidden) in Islam is a subject of considerable debate among scholars and followers of the faith. While some argue that music is strictly prohibited based on certain interpretations of religious texts. Others believe that it is permissible under certain conditions. The purpose of this article is to explore different perspectives on the permissibility of music in Islam. Review the evidence from the Qur’an and Hadith, and examine the differing opinions among Islamic scholars. By understanding these perspectives, readers can gain a deeper insight into the complex. Delicate nature of this issue within the Islamic tradition.
What is Ma’azif?
Mu’azif is the plural of mu’azif. It refers to musical instruments (Fath al-Bari, 10/55), musical instruments (Al-Maajim, 11/577). Al-Qurtubi (may Allah have mercy on him) narrated from Al-Jawhari (may Allah have mercy on him) that Mu’azif means singing. It is said in his book that it refers to musical instruments. It is also said to refer to the sound of instruments. Al-Hawashi al-Damiyati, may God have mercy on him, says. Mu’azif refers to the drum (duff, song, tambourine) and other instruments that are struck or struck (Fath al-Bari, 10/55).
Evidence of music and singing in the Qur’an and Sunnah
Allah says in Surah Luqman;
The scholar Ibn ‘Abbas (may Allah be pleased with him) said this refers to singing. Mujahid (may Allah have mercy on him) said it means playing the drum. (Tafsir al-Tabari, 21/40)
Al-Hasan al-Basri (may Allah have mercy on him) explained that this verse was revealed about singing and musical instruments, specifically woodwind instruments. (Tafsir Ibn Kathir, 3/451)
Al-Sa’di (may Allah have mercy on him) said this includes all types of forbidden speech, idle talk, and falsehood. It refers to anything that promotes disbelief and disobedience. Arguments that support falsehood against the truth, and harmful speech. like backbiting, slander, lies, insults, and curses. It also includes singing and musical instruments that lead people away from spiritual or worldly benefits. (Tafsir al-Sa’di, 6/150)
Ibn al-Qayyim said;
Interpretation of Idle Talk:
The interpretation of “idle talk” (lahw al-hadith) by the Sahabah and Tabi’in, referring to singing, is well-documented. This has been authentically reported from Ibn ‘Abbas and Ibn Mas’ud. Abu’l-Sahba asked Ibn Mas’ud about the verse. “And of mankind is he who purchases idle talks” (Luqman 31:6), and he replied. “By Allah, besides Whom there is no other god, this means singing,” repeating it three times. Ibn ‘Umar also interpreted this verse as referring to singing.
There is no contradiction between interpreting “idle talk” as both singing and the stories about Persian. Roman kings used by al-Nadr ibn al-Harith to distract people from the Quran. Both interpretations involve idle talk. Hence, Ibn ‘Abbas said: “Idle talk is falsehood and singing.” Some of the Sahabah mentioned one interpretation, some the other, and some mentioned both. Singing is considered worse and more harmful than the stories about kings. Because it leads to zina (adultery) and fosters hypocrisy. It is a trap of Shaytan (Satan) and clouds the mind. Singing blocks people from the Quran more effectively than other kinds of false talk because people are naturally inclined to it.
The verses condemn replacing the Quran with idle talk to mislead people without knowledge, treating it as a joke. When such a person hears a verse of the Quran, they turn away as if they haven’t heard it. If they do hear it, they mock it. This behavior is characteristic of the most stubborn disbelievers. If some singers and their listeners exhibit these behaviors, they share in this blame.
Devil’s Voice:
Allah says (interpretation of the meaning): “[Allah said to Iblis:] And befool those whom you can among them with your voice (i.e., songs, music, and any other call to disobedience)…” [al-Isra 17:64]. Mujahid explained that “your voice” refers to singing and falsehood. Ibn al-Qayyim elaborated that this phrase specifies the meaning. Everyone who speaks or plays any forbidden musical instrument as the voice of Shaytan. Those who walk or ride to commit sins are part of Shaytan’s infantry and cavalry. This view is supported by Ibn ‘Abi Hatim, who narrated from Ibn ‘Abbas that Shaytan’s infantry includes everyone who walks to disobey Allah.
Entertainment and singing:
Allah says (interpretation of the meaning): “Do you then wonder at this recitation (the Quran)? And you laugh at it and weep not, wasting your (precious) lifetime in pastime and amusements (singing)” [al-Najm 53:59-61]. Ikramah narrated from Ibn Abbas that “Alsmu’d” (translated here as “wasting one’s life in fun and entertainment”) refers to “singing” in the Hamyar dialect. When the disbelievers heard the Quran. They would sing to drown it out, leading to the revelation of this verse. Ibn Kathir explained that this verse refers to singing, as noted by Sufyan al-Thawri.
Hadith about singing and musical instruments:
Abu Umamah reported that the Prophet (peace and blessings of Allah be upon him) said. “Do not sell singing slave women, do not buy them, and do not teach them. There is no good in this trade, and their price is haram. Concerning such things, the verse was revealed:\. {And of mankind is he who purchases idle talks to mislead from the path of Allah…} [Luqman 31:6].” (Hasan hadith)
The Prophet (peace and blessings of Allah be upon him) also said: “Among my ummah, there will certainly be people who permit zina, silk, alcohol, and musical instruments…” (Narrated by al-Bukhari, no. 5590; al-Tabarani and al-Bayhaqi. See al-Silsilah al-Sahihah by al-Albani, 91). Ibn al-Qayyim explained that this hadith shows musical instruments and enjoying music are haram because the Prophet (peace and blessings of Allah be upon him) mentioned them alongside zina and alcohol, which are definitely haram.
Shaykh al-Islam Ibn Taymiyah:
The four Imams agreed that all musical instruments are haram. Al-Bukhari and others narrated that the Prophet (peace and blessings of Allah be upon him) mentioned musical instruments among things that will be permitted by some in his ummah, despite being haram. No followers of the Imams disputed this matter.
Al-Albani:
The four madhhabs agree that all musical instruments are haram. Ibn al-Qayyim: Abu Hanifah’s madhhab is strict on this issue. Considering listening to music as fisq (rebellion) and enjoying it as kufr (disbelief). His followers stated it is haram to listen to musical instruments and considered such actions as sins.
Imam Malik:
He said that singing and playing instruments are acts of fasiq (evildoers) and recommended avoiding such gatherings.
Ibn Qudama:
Declaring musical instruments haram. He said that continuous listening disqualifies witnessing and mentioned the need to avoid such gatherings.
Destruction and sale of musical instruments:
Shaykh al-Islam Ibn Taymiyah:
Mentioned the permissibility of destroying musical instruments and prohibiting their sale.
Ibn Abi Shaybah:
Reported a case where compensation was not awarded for a broken mandolin, as it had no value being haram.
Exceptions for Duff:
An exception is the duff (a type of drum) used by women at Eid and weddings. The Prophet (peace and blessings of Allah be upon him) permitted certain musical instruments for certain occasions, indicating that men generally did not play the tambourine or the tali. This exception applies only to women and on special occasions, not as a general practice.
The consensus of scholars is that playing musical instruments and songs are generally prohibited. With special allowances for certain instruments such as tambourine on special occasions. It is based on scholarly interpretations of various hadiths and Quranic verses.
The story of the Abyssinians playing and singing in the Prophet’s Mosque
Some people use the hadith of the Abyssinians playing in the Prophet’s Mosque as evidence that it is permissible to play songs. Bukhari included this hadith in his Sahih under the title “The Chapter of Spears and Shields on the Day of Eid.” Al-Nawwi (may Allah have mercy on him) explained that this shows that it is okay to play with weapons and the like in the mosque. Especially in connection with Jihad. However, as Hafiz Ibn Hajar (may Allah have mercy on him) said, when people talk about things outside their expertise, strange ideas can come.
Some also use the hadith about the two young girls singing as evidence that singing is allowed. But let’s see what Ibn al-Qayyim (may Allah have mercy on him) said, because his view is valuable:
It’s surprising that people use this story to support listening to sophisticated songs. The hadith mentioned two young girls, below the age of puberty, singing simple verses about bravery on the day of ‘Eid. How can that be compared to modern songs? What’s even stranger is that this hadith actually argues against their view. The great Abu Bakr al-Siddiq called their songs “musical instruments of the Shaytan,”. The Prophet (peace and blessings of Allah be upon him) agreed, but made an exception for these two young girls because their songs were innocent and harmless. Can this be used to justify listening to modern music that contains harmful content? Subhan Allah! How people can be misled! (Madarij al-Salikin, 1/493).
Ibn al-Jawzi (may Allah have mercy on him) said that ‘Aishah (may Allah be pleased with her) was young at that time; after she reached puberty, she never approved of singing. Her nephew, al-Qasim ibn Muhammad, also condemned singing, saying it was not allowed to listen to it, and he learned this from her. (Talbis Iblis, 229). Al-Hafiz ibn Hajar (may Allah have mercy on him) noted that some Sufis used the hadith about the two young girls as evidence that singing is allowed, with or without instruments. But this is clearly refuted by ‘Aishah’s own words in another hadith where she says, “They were not singers.” She clarified that the girls were not professional singers, even though this might be misunderstood from the story. We should stick to what the text actually says about the occasion and manner, to avoid misunderstanding the hadith. And Allah knows best. (Fath al-Bari, 2/442-443)
Conclusion
We should advise others kindly and then, if possible, step by step, speak out against music. We should not be misled by the popularity of someone in our times when true followers of Islam are rare. Those who say that singing and musical instruments are allowed are just supporting the desires of people today. If they are taking fatwas from the public and just signing them!
When an issue comes up, they look at the views of Islamic scholars and pick the easiest one, claiming it is the best. Then they look for evidence or weak arguments to support it, which are worthless. These people often approve things in the name of Shari’ah that have nothing to do with Islam.
Learn your Islam from the Quran and the Sunnah of the Prophet. Do not just follow what any person says because you can’t find the truth by following people blindly. Learn the truth first, and then measure people against it. This should be enough for anyone who controls their desires and submits to Allah.
Allah knows best. May Allah bless and grant peace to His Messenger who showed the true path. His Companions and those who follow them in truth until the Day of Judgment.