We are far ahead of the time when people lived in actual social networks. People living in a town or village were in a strong relationship with one another, and of course, it served them well.
But, maybe people were too closely related back then. And it had its downsides, too. “Give me a break, please, I need some privacy!” That’s what we said to the social life of the past times. The modern way of life ascribed so much importance to our privacy. This, too, had its downsides and sometimes made us feel so lonely. It didn’t quench our need to see and be seen. We needed to share more.

An Exciting Invention… 

But, modern life and technology also had the answer to that. They provided an unaccountably cheap and easy way of making relationships, without the need for getting quite out of our private zone; virtual Social Networks!

Well, that’s great! We can get to know about our family and friends without spending much time or money. We can easily make thousands of friends from around the world. We can share our ideas and lifestyle with them and get to know about theirs. Like all other inventions, there are many good ways to benefit from social networks. And there being many good ways to benefit from something, is somehow equal to its lawfulness in Islam. 

“… who bids them to do what is right and forbids them from what is wrong, makes lawful to them all the good things and forbids them from all vicious things…” (7:157).

Social Networks in Islam: Rules Apply!

But is using social networks in Islam forbidden? Does Islam have any special resistance to these networks? Well, not really. And the rules on what we should do and what we should try to avoid are pretty much the same as the ones we need to observe in actual communications.

Therefore, as we are always careful to avoid any harm in our actual relationships [1], we should also do the same in these virtual sites of getting together, and try not to go for the bad things that might be found in there, nor spread things that might do more harm than good to others or to the society. 

That means even if it is a boy-girl or man-woman relationship, there is nothing wrong with it as long as it is an upright, righteous, and honest one, and as long as you observe modesty and the rules of covering, the same way as a relationship between men and women in the outer world.

Also, Islam very much calls us up to mind the circles we move in [2], which are, more or less, a representation of our character and inclinations! Do our friends and groups in social networks –as well as in the real world– help us and change us for better? Or that they are just fun for a short time and may bring us lasting sorrows and regrets? [3]

Slippery Road… Watch Your Steps!

You might have noticed that conventional social networks, being inherently so cheap and easy, tend to make everything cheap and easy in all respects… and maybe too much so sometimes!
Suppose you share a highly valuable and precious post on Facebook –which is the easiest way to share it, of course– and your friends would barely spend five seconds to look at it! 

We are in the habit of taking everything easy in these virtual places; even our relationships. We don’t care that much about what we see or share, and sometimes about the kind of relationships we are making, while, to the contrary, a Muslim is always required to be watchful of his or her doings! [4]

So, apart from the benefits of being cheap and easy for use, they also make it easier to lie, to pretend, or to do any wrong. We may not be quite conscious that some of our relationships in the social networks could be, more or less, a kind of betrayal of our wedlock! Or a little too open to be modest and righteous! For, according to Islam, a husband’s level of modesty affects that of his wife and vice versa. [5] That means, the more righteous a spouse, the more so will be the other! That’s why it is even more important here never to forget that, little as it may be, a wrongdoing is always wrong, whether in a virtual social network or out there in the real world. 

“So whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it.” (99:7,8) 

References:

1. Wasa’il al-Shi’a, vol. 26, p. 14, Al-Mu’jam al-Awsat, vol. 1, p. 90
2. Al-Amali, p. 518, Sunan al-Tirmidhi, vol. 4, p. 167
3. Quran, 25:27,28
4. Quran, 59: 18, Bihar al-Anwar, vol. 74, p. 349
5. Kanz al-‘Ummal, vol. 5, p. 317

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