Discussing the issue of music in Islam sounds a bit controversial. If we suppose that music is food for the soul, we cannot easily say if it is allowed (Halal) or not. Unlike the issue of meat in Islam that is precisely explained in the Holy Quran, the issue of music has never been mentioned in the Quran. However, we cannot say that because God has not directly spoken about music, therefore it is allowed (Halal) or forbidden (Haram). Because music is something that does exist in this world and God has not left us without guidance in such matters.
Since there is no explicit information about music in the Quran, people keep questioning if the music is allowed in Islam or not.
Therefore, the goal of this article is to explain the characteristics of lawful (Halal) and forbidden (Haram) music in Islam, based on the rulings from jurists.
In the description of the music, it is said that “Music is the technique of mixing sounds and voices in a pleasant way that makes the listener enjoy as well as making an internal revolution for his/her soul” [1].
To distinguish between lawful (Halal) and forbidden (Haram) music, it is easier to find out what forbidden (Haram) music is. Then any kind of music that does not include the characteristics of forbidden (Haram) music is lawful (Halal).
Before explaining forbidden (Haram) music, it is useful to get familiar with a few related phrases:
Mutrib music: a sort of music that causes impulsive movement for the listener.
Lahwi music: a sort of music that is common or suitable for frivolous gatherings and carouses.
Apart from these descriptions, and to provide a better conceptual understanding for the phrases above, we could say that mutrib or lahwi music is that which due to its characteristics keeps human beings away from Allah, and away from moral merits and drives them towards sinful acts and carelessness.
The forbidden (Haram) type of music is suitable for dissolute gatherings of sin. Any music which is lahwi and mutrib in the common view is forbidden (Haram). Distinguishing the subject of this ruling depends on the view of each religiously responsible individual (mukallaf ), and there is no objection to listening to a song if it is distinguished as Halal; keeping in mind that the personality of the musician, the vocalized words accompanying the music, the venue, and all other circumstances may contribute to placing it in the category of forbidden (Haram), lahwi, mutrib music, or another forbidden (Haram) category; e.g., if the music, due to the mentioned things, leads to certain corruptions [2].
We Should Recognize Which Music Is Forbidden (Haram) for Us
In the controversial case of music, it is up to the Muslim person to realize if the music he/ she is listening to is forbidden (Haram) or not.
When we want to listen to a song we should see:
If it is mutrib music (immaterial)
If it is lahwi music and suitable for carouses (Irrespective of whether it contains the element of excitement or engenders in the listener a state of melancholy and crying.)
If it contains ghina in its singing
If it contains vain and useless concepts that create distance between God and us.
For example, the musician may disagree with the listener’s point of view. In this case, what the Muslim person regards as lahwi and suitable for gatherings of sin is forbidden (Haram) for him to listen to. As for the sounds which fall in a grey area, the ruling in their regard is that it is permissible to listen to them [3].
Any music that does not include the above characteristics is lawful (Halal), and there is no objection to listening to such music in Islam.
There is no objection in using musical instruments to play non-lahwi tunes if it is for revolutionary or religious chanting or carrying out useful cultural and other programs aiming at rational and lawful (Halal) purposes, provided that it results in no bad consequences.
At the same time, using musical instruments to play lahwi and /or mutrib tunes is not permissible [4].
Learning and teaching music for the above-mentioned causes are allowed (If it is for revolutionary or religious chanting or carrying out useful cultural and other programs aiming at rational and lawful (Halal) purposes).
Musical instruments which, according to the common view, are of dual - lawful (Halal) and forbidden (Haram) - purposes can be used in a non-lahwi manner for lawful (Halal) purposes. Instruments, which the common view regards as special to the production of lahwi music, are not permissible to use [5].
Also, in itself, there is no problem in teaching and learning music for the purposes mentioned above [6].
There is no problem in buying and selling musical instruments that serve dual purposes [i], intending to use them in playing non-lahwi tunes.
Accordingly, it is not permissible to buy, sell, or distribute CDs that contain mutrib and/ or lahwi music that is suitable for gatherings of carouse, regardless of the language it is composed in or the country of origin [7].
There is no harm in the use of musical instruments to play tunes for revolutionary chanting, national anthems, or any other lawful (Halal) and useful pursuit provided that it does not entail rapture and frivolity suitable for the gatherings of carouse and falsehood.
But with regards to singing with music, the musician should make sure that the music will not be accompanied by ghina [8].
Therefore, any type of music that is branded for gatherings of carouse is forbidden (Haram), even if it does not arouse sexual temptation. As a result, any kind of music that is not common for such gatherings is lawful (Halal), such as martial music.
Making these types of lawful (Halal) music for the use of Muslims and for the improvement of the community, or for spreading good values is lawful (Halal).
Overall, any kind of music that creates a distance between the soul and God is forbidden (Haram).
Notes:
[i] Musical instruments are divided into two groups; 1- specific instruments, 2- dual-purpose instruments. The first group is those instruments that are known to be specifically used in carouse gatherings, while dual-purpose instruments are those which can be used for both lawful (Halal) and forbidden (Haram) purposes. Most jurists have named a few instruments as dual-purpose instruments such as a chime, drum, piano, dulcimer, etc. but in the case of specific instruments, they have not named any and have left the recognition to the Muslim person [9].
References:
- Rouhollah Khaleghi, An overview on music, p.4
- http://www.leader.ir/en/book/23?sn=5708
- ibid
- ibid
- ibid
- ibid
- ibid
- ibid
- music in Islam
One of the questions that arises about Imam Hussain’s (AS) movement, which is of great importance especially in the modern days, is whether he desired to form an Islamic community, and if so whether the people willingly wanted to accept his leadership or not. In other words, did Imam Hussain (AS) actually want to rule over the Islamic community? Did he seek power? Did people join Imam Hussain (AS) of their own free will or they were forced, enticed or threatened to do so? The answers will reveal the core message of Imam Hussain (AS)’s revolution for us today.
To answer these questions, we should first find out what the idea of the infallible Imams (AS) was about power. If we carefully look at their lives, we will come to know that they did not struggle for power nor did they have a craving to attain it. At the same time, though, whenever there was a public demand to govern over people, they did not refuse that request. Power or governing a community in the infallible Imams’ eye is nothing but a duty to serve people, protect their rights and bring justice among them.
They considered power as the means of reviving and expanding the divine goals and principles and preserving the moral values. So having political power was not of inherent value to them. You can see the proof in the following account:
“This world of yours is no better than the sneezing of a goat to me.”
After the death of the third caliph, Uthman, the crowd of people rushed to Imam Ali (AS) and asked him to take up the reins of government. But Imam Ali (AS) replied: “It is better for me to be your vizier and advisor rather than a ruler… leave me and go to others” [1]. In fact, if it was not for the sake of justice and people’s frustration and call for help, Imam Ali (AS) would have never accepted to be the ruler, as he said: “In my view this world of yours is no better than the sneezing of a goat” [2].
Or in another occasion, he said to one of his companions that his worn-out patched shoes were dearer to him than ruling over people unless for the fact that he may establish right and ward off wrong [2].
Imam Hussain (AS) had the same attitude toward power as his father. He did not seek a leadership role unless for the sake of eliminating injustice and corruption from the community. And that’s why Imam Hussain did not take the oath of allegiance to Yazid, the ruthless caliph of that time.
Clearly, it is every individual’s duty to fight against oppression and injustice in society. In other words, standing against tyranny is a moral and virtuous act in itself that is not entirely dependent on the companionship of others. However, when it comes to the issue of gaining power or accepting people’s leadership to fight against tyranny, the morality and value of this uprising depend on whether the leader is merely seeking reformation, or he struggles to gain supremacy over people. Such arrogance in leadership, in the latter case, can be eliminated by the presence of people.
When people of Kufa heard Imam Hussain (AS) had not pledged allegiance to Yazid’s government, they got impressed and sent thousands of letters to Imam Hussain (AS) asking him to go there and serve as their leader to fight against the tyranny. He did not take their request for granted nor did he accept their invitation right away. Instead, he decided to send his representative, Muslim ibn Aqil, to them to confirm their loyalty. That’s because in Islam the relationship between people and the government is a two-way street. On one way is the voting public -those who decide who becomes their leader and have to be loyal to him- and on the other path is the government, who also needs to be loyal to people and care about their well-being. And this is one of the important aspects of democracy in its true sense of the word.
Here another aspect of Imam Hussain’s (AS) movement is revealed which is beyond the mere fight against oppression: the necessity which made Imam Hussain (AS) decide to take power, i.e., people’s will and invitation.
Imam Hussain (AS) thought it was necessary to accept the people’s leadership because they had asked him to do so.
If Imam Hussain (AS) had sought supremacy, he would have accepted people’s leadership at any cost. But he fulfilled what God told him in the Holy Quran:
“Do not be like those who left their homes vainly and to show off to the people, and to bar [other people] from the way of Allah” (8:47)
He also said: “Indeed, I have not risen to make mischief, neither as an adventurer nor to cause corruption and tyranny. I have risen solely to seek the reform of the Ummah of my grandfather (PBUH&HP)” [2].
He expressed it manifestly in his speeches that he would accept people’s leadership only if the elites of the community were all agreed on that invitation. He repeated it once again when he was faced with Hur’s army on his way to Kufa and emphasized that the people of Kufa had invited him by sending thousands of letters and requested him to take over the affairs. He explicitly stated that if the people of Kufa regretted their decision, he would return. He did not want to impose himself on people!
People of Kufa had invited Imam Hussain (AS), they had chosen him as their leader. But they were too weak to stand for what they had asked for. They were threatened and enticed by the tyrant governor of Kufa and could not keep their promise. Their hearts were with Imam Hussain (AS), but in practice, their swords were against him. They left Imam Hussain’s (AS) side and so the democracy they wished for was not materialized among them.
Finally, in the Islamic view of democracy, there has to be a balance between the rights and duties of both people and the rulers. Otherwise, there would be a disaster.
Many times in a democratic scene, there is a ruler who oppresses a lot of people. However, in the tragic story of Imam Hussain (AS), there is a group of people who choose and invite their leader, and promise to support him but go back on their pledge and fight against him, which ultimately resulted in the martyrdom of Imam Hussain (AS), one of the most righteous people on earth.
Reference:
- www.islamquest.net
- www.al-islam.org
Imam Hussain (AS) is one of the important figures in Islam whose brilliant and lofty character together with his inspiring movement has been praised by many famous characters of the world. In this regard, Mahatma Gandhi said that: “My admiration for the noble sacrifice of Imam Hussein (AS) as a martyr abounds, because he accepted death ..., but did not submit to unjust authorities. I learned from Hussain how to attain victory while being oppressed.” [1]. Antoine Bara, a thinker, scholar, Christian and Syrian who wrote a book titled, “Imam Hussein in Christian ideology,” said that: “I am a Christian but call on humanity to follow the holiness of Imam Hussein as he is the conscience of all religions.” [2]. These quotes and others indicate that Imam Hussain (AS) is not an exclusive role model for Shi’a or Muslims, but belongs to the whole world. One might ask in what ways is Imam Hussain’s (AS) uprising an inspiration for human beings. We try to explain that through the following lines.
Yazid’s reign was corrupted and illegitimate from the beginning. According to the peace treaty made between Imam Hassan (AS) and Mu’awiyah, the latter was forbidden to designate anyone as his successor after his death. But after the martyrdom of Imam Hassan (AS), Mu’awiyah broke the treaty. He appointed his son Yazid as his successor because he thought no one would be courageous enough to object to the decision of caliph. Hence, Yazid became caliph illegally after the death of Mu’awiyah [3]. Besides, according to historical resources, Yazid had a corrupted immoral character. He dared to act against Islamic rulings openly and perform forbidden deeds (Haram) in Islam publicly [3].
Imam Hussain (AS) was observant and aware of Yazid’s acts and intention. So, he refrained from pledging allegiance to Yazid. Moreover, oppression, tyranny, unjust use of public property, etc. had made life miserable for people [4]. Imam Hussain (AS) believed that Yazid’s manner and governing style was obviously against Islamic teachings and would eventually alter and spoil Prophet Muhammad’s (PBUH&PH) Sunnah. Hence, he stood up against Yazid to prove that his reign was illegitimate and to unravel the truth. Therefore, he (AS) said that he would never take the oath of allegiance to Yazid, even if there would be nowhere safe on the earth for him to go [5]. He never intended to take on the leadership and come to power, instead aimed at eliminating injustice and corruption.
One might wonder why Imam Hussain (AS) did not pledge allegiance to Yazid to calm down his hostility so that he would have more time to make plans and find more companions to defeat Yazid. The reason was that Yazid’s behavior and deeds were too far from true Islamic principles and moral values such that Imam (AS) could not ignore them. Moreover, he (AS) did not want to play a trick as it is denounced in Islam.
Imam (AS) had other possibilities to defeat Yazid and take over the leadership, but he (AS) refused to do so. Through his missionary in Kufa, Muslim ibn Aqil, Imam (AS) could kill Ubayd Allah ibn Ziyad [i] before the battle of Karbala and before the enemy declared war against them. But, as a man who had stood up for justice, he did not act unfairly. Imam’s (AS) reaction was in the same manner as well; before the battle started when the enemy was fewer in number and easier to defeat, one of his (AS) companions recommended fighting them. He (AS) replied that he would rather defend if a war were imposed on him instead of initiating it. Moreover, when the enemy was impatient to start the battle, he (AS) did his best to prevent it by negotiating and bringing awareness to them by revealing the truth [4].
These examples demonstrate that Imam (AS) did not want to reign at any price; the same was true for other Infallible Imams (AS). This is of the traits of true divine leaders; unlike oppressive unjust powers. They never take the lead, whatever the cost.
Up to now, we found out about two reasons that make Imam Hussain’s (AS) uprising a worldwide inspiration. Firstly, one should be alert and sensitive to what happens around him\her. Then, to take the right action for the sake of justice and humanity. Secondly, even if one holds a noble intention, it does not mean that he\she is allowed to achieve that by any means; the end does not justify the means.
Imam Hussain’s (AS) movement has other lessons for human beings that we will discuss in the second part of this title.
Notes:
[i] The governor of Kufa during the reigns of Yazid, who executed Aqil, sent troops to intercept Imam Hussain (AS) when he arrived near Kufa and was one of the leaders of the battle against Imam (AS) in Karbala.
References: