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

“Imam Hussain is the leader of humanity” Rabindranath Tagore

The event of Karbala and its moral aspect

People have looked into the movement of Imam Hussain (AS) from different aspects throughout the history of Islam. Some see it as a historical trajectory, where the teachings of Islam were distorted and violated by the tyrant caliph of the time, Yazid, thus Imam Hussain’s movement as a revolutionary act and sacrifice to revive true Islam.

To some others, yet, the most important lesson we can learn from the event of Karbala is its moral or ethical dimension. As Imam Hussain (AS) himself puts: “I seek to enjoin what is good and forbid what is evil and follow the traditions of my grandfather (Prophet Muhammad (PBUH&HP)) and my father (Imam Ali (AS))” [1].

Golden Rule

One of the moral principles that Imam Hussain (AS)’s movement represents and emphasizes is the Golden rule. Based on this rule you should treat others the way you would like to be treated by them: “Do unto others as you would have them do unto you” [2].

Although it is often said that the term ‘Golden Rule’ first started to be used in the 17th or 18th century [3], we can also find it much earlier in the words and acts of Imam Ali (AS) and the other infallible Imams (AS). Imam Ali (AS) tells his son Imam Hassan (AS) in his last will that: “like for others whatever you like for yourself, and whatever you dislike happening to you, spare others from such happenings” [4].

Imam Hussain (AS) also advises people (as a general rule and a decent way of life): “If you do not believe in any religion, at least be free-spirited and honest in your actions” [5].

Golden Rule as a Universal Moral Law

A newer version of the Golden rule also says: “act only in accordance with that maxim through which you can at the same time will that it should become a universal law” [6].

So, for an action to be considered morally good, you should ask yourself whether you could always reason or defend it as a universal law. In other words, to be a good person, you must be good for goodness’ sake, no matter what.

Now let’s see how this ethical value was manifested in Imam Hussain (AS)’s conduct.

Imam Hussain (AS), a Perfect Role Model for Humanity

A question anyone might ask after reading about the event of Karbala is ‘why didn’t Imam Hussain (AS) take an oath of allegiance to Yazid to save his life? Why did he choose to be martyred?’ [i]

One clear answer to this question is that he was the perfect leader (Imam) and role model for the Muslim community. A role model is someone who serves as an example and whose behavior is emulated by other people. To be a good role model you have to observe all your acts so that you set proper examples for others to follow.

Now, if Imam Hussain (AS) had pledged allegiance to Yazid’s tyranny, would he be a good exemplar of resistance against injustice for people? Wouldn’t his compromise then make the tyrant ruler more powerful and dominant?

The answer is obvious. Imam Hussain (AS) chose not to follow the indecent tyrant of his time since he intended to act on that maxim he wished it would become a universal law.

Imam Hussain (AS) Would Always Do the Right Thing

On the other hand, some people criticize Imam Hussain (AS)’s decision, saying he could have pledged allegiance to Yazid while at the same time trying to fight him and his injustice over time.

This would also contradict Imam Hussain (AS)’s maxim and is paradoxical, too. In fact, Yazid’s deviations from true Islam and the moral norms were so many that Imam Hussain (AS) could not turn a blind eye to them.

Imam Hussain (AS) did not want to compromise with those so-called Muslims whose behavior and actions had nothing to do with Islam. Instead, he chose to do the right thing, which any free-spirited, wise and virtuous man would do. And with his movement, he invited us all to do the same and follow in his footsteps.

The End Does Not Justify the Means for Imam Hussain (AS)

The other ethical lesson we learn from Imam Hussain (AS) is that he never disregarded human values on his way to achieve his purpose. And he always advised his followers to choose the right way in life. For him, the end did not justify the means. What mattered to him more than anything else was the values not the victory in its apparent sense.

As Imam Ali (AS) says: “The victory achieved through sins is not, in fact, a victory, the one who dominates with the help of evil is defeated” [8].

It is due to this ethical principle that Muslim ibn Aqil did not kill his enemy, Ubayd Allah ibn Ziyad, before the event of Karbala (before the enemy declared war against them), when he had every chance of doing so in his friend’s house.

He did not kill him because the Holy Prophet (PBUH) forbade any guile: “Verily, Islam became an obstruction of deceit and an obstacle of trickery” [9]. Imam Hussain (AS) and his companions were seeking to revive the teachings of Prophet Muhammad (AS). So, killing even the most wicked person on earth through deceit, and before he has shown an act of hostility against you, is not compatible with Islamic teachings.

In another account from the event of Karbala, Zuhayr, one of Imam Hussain (AS)’s companions, recommended fighting the enemy when they were fewer in number and so easier to defeat. But Imam Hussain (AS) replied he did not intend to start a war; [he would rather defend if a war was imposed on him].

Imam Hussain (AS) Was Martyred to Preserve Human Dignity

The examples mentioned above manifestly show the behavior of a great role model. Imam Hussain (AS) only wanted to restore what was right, the true teachings of Islam which had been distorted by the tyrant ruler of the time. He tried to preserve human dignity and values.

He could have saved his life as well as that of his family’s and companions’ by accepting Yazid’s allegiance. But this would have been at the cost of ruining their dignity and living a life humiliation. Never would he put up with such disgrace.

So Imam Hussain (AS) made the most of every opportunity to invite people to the righteousness and prevent bloodshed. However, when he was left with two options, humiliation or death, and war was being forced upon him, he chose martyrdom and bravely fought against injustice.

Notes:
[i] In one of his sermons to people of Kufa, Imam Hussain (AS) said: “Beware! Now this illegitimate son of the illegitimate father (Ubaydullah bin Ziyad) has stationed me between unsheathing the swords or then bear the humiliation, and far be it that we accept humiliation” [7].

Reference:

1. Biharul Anwar, Vol 44, p. 329
2. Who is Hussain
3. Harry J Gensler, Ethics, and the Golden Rule, p. 184
4. Imam Hussain (AS)
5. Bihar al-Anwar, vol 45, p. 51
6. Hussain, Justice
7. Imam Hussain (AS)
8. Allamah Sharif Razi, Nahj al-Balagha,  Saying 327
9. Tahdhib al-Ahkam, vol. 10, p. 214; Al-Kafi, vol. 7, p. 375