Islamic scholars hold differing views on music, categorizing it into permissible (halal) and forbidden (haram) based on its nature and context. The majority of scholars consider musical instruments and singing that incites desires or distracts from religious duties to be forbidden, citing Quranic verses and Prophetic traditions (Sunnah) that warn against such activities. They argue that music can lead to hypocrisy in the heart and divert individuals from understanding and acting upon the Quran .
However, certain forms of vocal music and the use of specific instruments, like the duff (a type of tambourine), are deemed permissible under strict conditions. This permissibility is generally limited to women, in specific celebratory contexts such as weddings and Eid, provided the singing is not melodious like forbidden songs, does not involve mixing of genders, and does not include other prohibited instruments or elements that incite immorality . The consensus among the four Imams (Abu Hanifa, Malik, Shafi'i, and Ahmad) and other Muslim scholars is that musical instruments that cause distraction and are associated with sinful gatherings are forbidden .
Scholarly Analysis
Introduction to the Islamic Stance on Music
The issue of music in Islam is a complex one, with scholars holding various positions on its permissibility (halal) or impermissibility (haram). The discussion is rooted in interpretations of the Quran, the Sunnah (Prophetic traditions), and the sayings of the early Muslim scholars (Salaf). While some forms of music are generally considered forbidden, particularly those involving certain instruments or leading to sinful behavior, specific types of vocal music and the use of the duff (tambourine) are deemed permissible under strict conditions. The prevailing view among the majority of Islamic scholars, including the four Imams, leans towards the prohibition of most musical instruments and singing that distracts from religious duties or incites immorality .
Evidences for the Prohibition of Music
Islamic scholars who deem music and musical instruments forbidden rely on several textual evidences from the Quran and Sunnah, as well as the interpretations of early Muslim generations.
Quranic Evidence
One of the primary Quranic verses cited is: "And of the people is he who buys idle talk to mislead from the way of Allah without knowledge and takes it in ridicule. Those will have a humiliating punishment. And when Our verses are recited to him, he turns away arrogantly as if he had not heard them, as if there was a deafness in his ears. So give him tidings of a painful punishment" (Quran 31:6-7) . Many exegetes (mufassirun) have interpreted "idle talk" (lahw al-hadith) in this verse to refer to singing and musical instruments. Abdullah ibn Mas'ud, a prominent companion of the Prophet, reportedly swore by Allah that this verse refers to singing .
Prophetic Traditions (Hadith)
Several hadiths are presented as evidence for the prohibition of music:
The Hadith of Abu Malik al-Ash'ari: The Prophet (peace be upon him) said: "There will be people from my nation who will consume alcohol, calling it by other names, and musical instruments (ma'azif) will be played for them, and singing women will sing for them. Allah will cause the earth to swallow them, and He will transform some of them into apes and pigs" . This hadith is considered authentic and is a strong basis for the prohibition of musical instruments (ma'azif), which are understood to encompass all instruments of amusement. The severe warning of being swallowed by the earth and transformed indicates the gravity of these actions .
The Hadith of Anas ibn Malik: The Prophet (peace be upon him) said: "Two voices are cursed in this world and the Hereafter: a flute (mizmar) at a time of joy, and wailing at a time of calamity" . This tradition specifically condemns the use of the flute during celebrations, further indicating the impermissibility of certain musical instruments.
The Hadith of Ibn Mas'ud: He said: "Singing causes hypocrisy to grow in the heart" . Although this is a saying of a companion, its meaning is widely accepted among scholars, highlighting the spiritual harm of singing. Ibn al-Qayyim elaborates on this, explaining that singing distracts the heart from understanding and reflecting on the Quran, as the two cannot coexist due to their inherent opposition. The Quran forbids following desires and encourages chastity, while singing often promotes the opposite, stirring desires and leading to immoral acts. He likens singing to alcohol in its effect on inciting evil .
Scholarly Consensus (Ijma') and Opinions
Many prominent scholars have affirmed the prohibition of musical instruments and certain types of singing.
Imam Abu Amr ibn al-Salah stated that there is a consensus (ijma') on the prohibition of listening to music when the duff, shabbabah (flute), and singing are combined. He clarified that any reported disagreement among some Shafi'i scholars regarding the permissibility of the shabbabah or duff individually does not extend to their combination .
Imam Ibn Taymiyyah affirmed the agreement of the four Imams (Abu Hanifa, Malik, Shafi'i, and Ahmad) on the prohibition of musical instruments like the lute (oud) and similar instruments of amusement. He stated that if such instruments were destroyed, their value would not be guaranteed, and their possession is forbidden .
Imam Malik explicitly condemned singing, stating that "only the wicked among us do it." He also held that if a person bought a slave girl and found her to be a singer, he had the right to return her due to this defect .
Imam Abu Hanifa strongly disliked singing and considered it a sin. His followers stated that listening to all instruments of amusement, including the flute and duff, is forbidden and constitutes a sin that invalidates one's testimony. Some even went further, stating that listening to music is wickedness and enjoying it is disbelief .
Imam al-Shafi'i described singing as a reprehensible amusement akin to falsehood and futility. He stated that excessive engagement in it renders a person foolish, leading to the rejection of their testimony. His companions affirmed its prohibition and condemned those who attributed its permissibility to him .
Imam Ahmad ibn Hanbal was asked about singing by his son Abdullah, to which he replied that it causes hypocrisy to grow in the heart and he disliked it. He also approved of breaking musical instruments like the tanbur if seen openly .
These scholarly positions underscore a strong inclination towards the prohibition of most forms of music and musical instruments due to their potential to distract from religious duties, incite desires, and lead to moral corruption.
Permissible Forms of Music and Conditions
Despite the general prohibition, Islamic scholars acknowledge certain limited exceptions for specific types of vocal music and instruments, primarily the duff. These exceptions are often tied to particular occasions and strict conditions to prevent them from leading to forbidden activities.
The Duff in Weddings and Eid
The duff (a single-sided tambourine) is generally considered permissible, especially for women, in specific celebratory contexts.
Weddings: The Prophet (peace be upon him) encouraged announcing marriage, and the duff is mentioned in this context. The hadith "The distinction between lawful and unlawful is the sound of the duff" indicates its permissibility in weddings . This is typically understood to apply to women playing it without melodious singing that resembles forbidden songs, without mixing with men, and without other prohibited instruments .
Eid Celebrations: Similar to weddings, the duff is allowed during Eid festivities, particularly for young girls singing permissible poetry without excessive melodiousness or mixing .
Other Joyful Occasions: Some scholars, like Imam al-Ghazali, extended the permissibility of the duff to any joyful occasion, such as the return of a traveler or the recovery of a sick person. However, this view is contested by many who restrict its permissibility to weddings and circumcisions .
Conditions for Permissibility
The permissibility of the duff and associated singing is subject to several conditions:
Gender Restriction: The duff is primarily for women. Men playing it is generally disliked or even forbidden by some scholars, as it involves imitating women, which is prohibited .
Absence of Other Instruments: The duff must be played alone, without the accompaniment of other musical instruments like flutes (shabbabah), lutes (oud), or drums (tanbur). The combination of the duff with other instruments is considered forbidden by consensus .
Nature of Singing: The singing should be simple, without excessive melodiousness (tatreeb) that resembles forbidden songs. It should not incite desires or lead to immoral behavior. The content of the lyrics should be permissible, such as poetry that does not contain falsehoods or promote sin .
No Mixing of Genders: The gathering where the duff is played and singing occurs should not involve the free mixing of unrelated men and women .
No Bells or Jingles: Some scholars specify that the duff should not have bells (jalajil) or cymbals (sunuj) attached, as these can increase its intoxicating effect and resemble instruments used by immoral people .
Purpose: The primary purpose must be to announce a joyous occasion and express happiness in a permissible manner, not for mere entertainment or distraction from religious duties .
Disputed Cases and Nuances
There are nuances and disagreements regarding specific aspects:
The Duff with Jingles: While some scholars permit the duff even with jingling elements, others strictly forbid it, arguing that these additions make it more intoxicating and akin to prohibited instruments .
Playing Style: Some scholars differentiate between playing the duff simply and playing it with rhythmic tapping (naqr) or dancing (zafn), considering the latter to be more intoxicating and thus impermissible .
Time and Place: The permissibility of the duff is also considered in relation to time and place. Some scholars argue that in times or places where such activities are associated with frivolity and immorality, they should be avoided .
These detailed conditions and considerations reflect the scholarly effort to balance the expression of joy with the avoidance of anything that could lead to sin or compromise religious values.
Conclusion
The overwhelming consensus among Islamic scholars, including the four Imams and their followers, is that most musical instruments (ma'azif) and singing that incites desires, distracts from religious duties, or is associated with sinful gatherings are forbidden (haram). This prohibition is supported by interpretations of Quranic verses, such as the condemnation of "idle talk," and numerous authentic Prophetic traditions that issue severe warnings against those who indulge in such activities. Scholars like Ibn Mas'ud emphasized that singing cultivates hypocrisy in the heart, diverting individuals from the Quran and promoting immoral behavior.
However, a limited exception is recognized for the duff (tambourine) when played by women in specific celebratory contexts, such as weddings and Eid. This permissibility is contingent upon strict conditions: the absence of other musical instruments, the use of permissible lyrics without excessive melodiousness, the avoidance of gender mixing, and the absence of elements like bells or jingling cymbals that intensify its intoxicating effect. The primary aim of this limited permissibility is to announce joyous occasions in a manner that does not lead to sin or compromise Islamic values. Any deviation from these conditions or the use of music for mere entertainment or distraction from religious obligations falls under the general prohibition, reflecting the scholarly commitment to preserving the spiritual well-being and moral integrity of the Muslim community.
