• As many as 828 million people go to bed hungry every night. The number of those facing acute food insecurity has soared - from 135 million to 345 million - since 2019. A total of 49 million people in 49 countries are teetering on the edge of famine. (1)
•    More than 400,000 people die from homicide each year. (2)
•    An average of roughly 65,000 killings every year were related to organized crime and gangs over the period 2000–2017, and up to 19% of all homicides recorded globally in 2017 were related to organized crime and gangs. (3)
•   By 2030, almost half a billion people will still live on less than $1.90 per day. (4)
•   8.9 million deaths are attributed to ischemic heart disease (IHD), the world's leading cause of death, in 2019. (5)
•   The total mortality from Covid-19 is 6,642,618 people worldwide. (6)

These approximate statistics show that the world today is experiencing many problems that solving them is so difficult that they seem almost impossible to solve. People are and have always been suffering from hunger, poverty, violence, war, physical and psychological disorders or diseases, and the like.

The question is, “What does Allah Almighty do about all these?”

Evil proves that Allah doesn’t exist

Some people may ask “If Allah Almighty exists and He is omnipotent and loves his worshipers, why do people suffer while He can prevent all these problems?” 

Those believing in Allah Almighty mostly argue that the discipline in the world and the harmony between its parts prove that there is a God who has made all these. On the other hand, those who disbelieve in Allah Almighty respond that the world is full of evils, as well, and the difficulties in the world are uncountable and unbearable.

In return, the believers say that the discipline of the world is a sign of the existence of Allah Almighty whether some evils exist or not. They don’t say that to prove the existence of Allah Almighty we should prove the whole world is disciplined but there is an adequate amount of harmony in the world that proves there is a Creator.  

The Holy Quran and the Shiite Imams have answered the problem of evil in various ways.

The evils are the way to achieve the better good

We know that Allah is pure good, but He sometimes lets us suffer because through enduring these sufferings and hardships, we can achieve something better which couldn’t be possible to achieve without experiencing those difficulties. 

Sometimes, Allah tests us with hardships and difficulties, so He sees how we react and if we do well, we will be worthy enough to be rewarded by Allah. If Allah doesn’t test us, how can we show our worthiness?

The Holy Quran says,

We will certainly test you with a touch of fear and famine and loss of property, life, and crops. Give good news to those who patiently endure* — who, when faced with a disaster, say, “Surely to Allah we belong and to Him we will ˹all˺ return.”* They are the ones who will receive Allah’s blessings and mercy. And it is they who are ˹rightly˺ guided. * (2:155-157)

In this regard, Imam Sadiq (AS) says,

Indeed, there is a [high] place in the heavens that no one can reach except with enduring hardships regarding their bodies. (7)

Also, Imam Ali (AS) says about the advantages of difficulties,

Remember that the tree of dry plains is the best for timber, while green twigs have soft bark, and the wild bushes are very strong for burning and slow in dying off. (8)

Now we can understand why the believers are suffering from their issues more than the disbelievers. Allah wants to give us greater rewards in the hereafter. Imam Sadiq (AS) says,
Among people, the prophets suffered the most, and after them the ones who are like them. (9)

He also says,

Believers will suffer as much as their righteous deeds. Therefore, if they have a true religion and do good deeds, they will suffer from so many difficulties. This is because of the fact that Allah hasn’t created this world as a reward for the believers and not as a punishment for the disbelievers. (10)

Our Imams, especially Imam Hussein (AS), are the best examples of what Imam Sadiq (AS) says. If you study their history, you would see that they lived in the hardest circumstances. 

What we don’t like is not necessarily evil

The Holy Quran says,

Fighting has been made obligatory upon you ˹believers˺, though you dislike it. Perhaps you dislike something which is good for you and like something which is bad for you. Allah knows and you do not know. (2:216)

Imam Sadiq (AS) says,

The ones who disgust by the hardships of this world are like the kids who disgust by the bitter medicines and get angry when it is forbidden for them to eat some delicious food (which is harmful to them). (11)

For instance, imagine someone getting fired. This would make them so sad and they would think that Allah has forgotten about them. However, when they search for a new job, Allah gives them a better job opportunity which makes them understand getting fired was actually a gift because it made them go for another job. Notice that sometimes we think some event is bad but actually is a gift. 

Difficulties remind people of Allah Almighty

Our needs are mostly the only things that make us think about God. When everything is good and we have no problems in our lives and everything is just as we want, most of us forget about Allah and that He is the one who has given us all these gifts.

The Holy Quran says,

Indeed, man becomes rebellious * when he considers himself without need. (96:6 - 7)
It also says,

And this worldly life is not but diversion and amusement. And indeed, the home of the Hereafter - that is the [eternal] life, if only they knew.* And when they board a ship, they supplicate Allāh, sincere to Him in religion [i.e., faith and hope]. But when He delivers them to the land, at once they associate others with Him.* So that they will deny what We have granted them, and they will enjoy themselves.

But they are going to know.(29:64-66)

Allah almighty clarifies why he sometimes let people suffer,

We will certainly make them taste some of the minor torment ˹in this life˺ before the major torment ˹of the Hereafter˺, so perhaps they will return ˹to the Right Path˺. (32:21)

It means that Allah punishes us in this world because of forgetting about Him and committing sins and by this punishment, He tries to make us understand that we should stop and repent. This way Allah protects us from the greater punishment of the hereafter. 

The existence of evil is because of the humans

Every evil in this world is not always because of the will of Allah but it is sometimes the consequence of humans’ deeds. The Holy Quran says,

Corruption has appeared throughout the land and sea as a result of people's actions, so He will make them taste [the consequences of] some of their actions so that perhaps they will return [to righteousness].  (30:41)

Whatever affliction befalls you is because of what your own hands have committed. And He pardons much. (42:30)

Allah gave humans free will and would not force us to do or not to do anything. Therefore, humans must face the result of their actions. 

Take World War I and II as examples. Many people were killed and butchered by soldiers of the opposite party. Were these wars by the will or order of Allah? If one refuses to study and work hard while young, he/she will have to work hard and suffer from poverty in the future. It is the consequence of his/her deeds not the will of Allah.  

Resources 

1. https://www.wfp.org/global-hunger-crisis 
2.  https://ourworldindata.org/homicides#in-some-countries-homicide-is-one-of-the-leading-causes-of-death 
3.  https://worldpopulationreview.com/country-rankings/murder-rate-by-country 
4.  https://worlddata.io/portfolio/world-poverty-clock 
5.   https://www.who.int/data/gho/data/themes/mortality-and-global-health-estimates 
6.  https://www.worldometers.info/coronavirus/ 
7.  Vasa’il ash-Shia, Sheikh Hurr al-Ameli, vol.3, pg.261
8.  Nahjul Balagha, Letter 45
9. Vasa’il ash-Shia, Sheikh Hurr al-Ameli, vol.3, pg.261
10.   The same
11.   Tohid, Mufazzal ibn Umar, pg.168

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.

What is Music in Islam?

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).

What is Forbidden (Haram) Music in Islam?

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].

What is Lawful (Halal) Music in Islam?

Any music that does not include the above characteristics is lawful (Halal), and there is no objection to listening to such music in Islam.

Using Musical Instruments

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 Music in Islam

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].

Teaching music

Also, in itself, there is no problem in teaching and learning music for the purposes mentioned above [6].

Trading Musical Instruments

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].

Working as a Musician

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].

Conclusion

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:

1. Rouhollah Khaleghi, An overview on music, p.4
2. http://www.leader.ir/en/book/23?sn=5708
3. ibid
4. ibid
5. ibid
6. ibid
7. ibid
8. ibid
9. music in Islam