What Does the Quran Say About Music? Must Read Article
C.J Ahmed-04.04.2023
The most controversial arguments with regards to using musical instruments and listening to music is taken from the Quran. There is much debate on the subject of music in Islam.
Allah (swt) says in the Quran:
“And of mankind is he who purchases idle talk (Lahw Al-Hadith) to mislead from the path of Allah without knowledge, and takes it by way of mockery"
(Al Quran-31:6)
The word "Lahw al hadith" which means idle talk is interpreted to mean that music is a form of idle talk. The word "Lahw al hadith" is given various interpretation by various scholars but those who are against music will only find the interpretation of one scholar because it is more convenient to them. In Tafsir ibn Kathir two scholars gave two varying interpretations They are,
Ibn Masud-"This -- by Allah -- refers to singing.''
Qatadah- "By Allah, he may not spend money on it, but his purchasing it means he likes it, and the more misguided he is, the more he likes it and the more he prefers falsehood to the truth and harmful things over beneficial things.''
If you look above , the interpretations of this verse is differing from one scholar to another. Further in tafsir ibn kathir the above verse from the word "Lahu Al-Hadith"(idle talk) was interpreted by ibn Abbas (rali) as singing. What is meant from this verse is that Allah rebukes those who engage in idle talk as mockery and this is what is apparently mentioned. It is the intention that matters and giving blanket fatwas stating that music is haram is only done by those who are foolish and dogmatic. If music is haram, then the prophet(sal) would not have listened to singing as recorded in various authentic narrations which I have mentioned below in this article to prove why music is halal in Islam.
Analyzing the the evidence which suggest that music is haram.
There are some hadiths which are quoted to argue that music is haram let me quote them.
The prophet (sal) said:
"Verily I did not prohibit weeping (per se), but rather I forbade two voices (sowtayn) which are imbecilic (ahmaq) and sinfully shameless (faajir): one a voice (singing) to the accompaniment of musical amusement (lahw) and Satan's (wind) instruments; the other, a voice (wailing) due to some calamity, accompanied by striking of the face and tearing of garments. But this (weeping off mine) stems from compassion, and whosoever does not show compassion will not receive it."
(Narrated by Haakim and graded hasan by strengthening from other narrations).
In the hadith of Bukhari we see the following hadith.
3) Narrated Abu 'Amir (rali) or Abu Malik Al-Ash'ari (rali) that he heard the Prophet (sal) saying, "From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk, the drinking of alcoholic drinks, and the use of musical instruments (ma'aazif) as lawful.
My answer to this argument is, for us to get the full picture of a ruling we should analyze all the available hadith and not the hadith which which specifically forbid something.The thing that has gone wrong among Muslims today is that most have only come to a conclusion based on one or two hadiths and have not reconciled all the available Sahih hadiths on the subject. As a result of this, they fall in to misjudged opinions and assumptions. there are similar examples of prophet(sal) forbidding one thing in one hadith and allowed it Let me give you an example,
Abu Hurayrah (rali) related that a man asked the Prophet (sal) about a fasting person
fondling [his wife] and he allowed it for him. Another asked him and he forbade
it. The one who he permitted was an old man and the one he forbade was a young
Man (Abu Dawud-graded sahih by Albani)
In this hadith it is very clear that the prophet (sal) forbade the young man because his sexual urge is strong and would not have been able to control his urge and would have broken his fast by having intercourse with his wife.(by penetrating his penis on to her vagina). the reason for allowing the old man was because he could control his urge. It was narrated from ‘Aa’ishah that Abu Bakr (rali) entered upon her and there were two girls with her during the days of Mina beating the duff, and the Prophet (peace and blessings of Allah be upon him) was covering himself with his garment. Abu Bakr rebuked them, and the Prophet (peace and blessings of Allah be upon him) uncovered his face and said, “Leave them alone, O Abu Bakr, for these are the days of Eid.” That was during the days of Mina.
(Bukhari and Muslim)
The above hadith clearly proves that the duff is a permissible musical instrument in Islam because two young girls were beating the duff and the prophet (sal) allowed them to play when Abu Bakr (rali) rebuked them. Some scholars try to argue that playing the duff is permissible only during Eid. This argument is an erroneous argument because there is clear evidence that playing even the flute is also allowed during the Eid.
It was narrated that Aisha (Rali) said: “Abu Bakr (Rali) entered upon me and there were two of the young girls of the Ansar with me who were singing the verses that the Ansar had recited on the day of Bu’ath.”She said: “But they were known to be singers. “Abu Bakr (RA) said: “Wind instruments of the shaitan in the house of Allah’s Messenger (PBUH)? That was the day of Eid. Allah’s Messenger (Sal) said: “O Abu Bakr! Every people have their Eid and this is our Eid. “In another narration it is said that Allah’s Messenger (Sal) said: “Let them be O’ Abu Bakr, for these are the days of Eid.”
(Narrated in Sahih Muslim)
The above hadith proves beyond doubt that not only is the duff permitted, other musical instruments too are permitted in Islam.
The most controversial arguments with regards to using musical instruments and listening to music is taken from the Quran. There is much debate on the subject of music in Islam.
Allah (swt) says in the Quran:
“And of mankind is he who purchases idle talk (Lahw Al-Hadith) to mislead from the path of Allah without knowledge, and takes it by way of mockery"
(Al Quran-31:6)
The word "Lahw al hadith" which means idle talk is interpreted to mean that music is a form of idle talk. The word "Lahw al hadith" is given various interpretation by various scholars but those who are against music will only find the interpretation of one scholar because it is more convenient to them. In Tafsir ibn Kathir two scholars gave two varying interpretations They are,
Ibn Masud-"This -- by Allah -- refers to singing.''
Qatadah- "By Allah, he may not spend money on it, but his purchasing it means he likes it, and the more misguided he is, the more he likes it and the more he prefers falsehood to the truth and harmful things over beneficial things.''
If you look above , the interpretations of this verse is differing from one scholar to another. Further in tafsir ibn kathir the above verse from the word "Lahu Al-Hadith"(idle talk) was interpreted by ibn Abbas (rali) as singing. What is meant from this verse is that Allah rebukes those who engage in idle talk as mockery and this is what is apparently mentioned. It is the intention that matters and giving blanket fatwas stating that music is haram is only done by those who are foolish and dogmatic. If music is haram, then the prophet(sal) would not have listened to singing as recorded in various authentic narrations which I have mentioned below in this article to prove why music is halal in Islam.
Analyzing the the evidence which suggest that music is haram.
There are some hadiths which are quoted to argue that music is haram let me quote them.
The prophet (sal) said:
"Verily I did not prohibit weeping (per se), but rather I forbade two voices (sowtayn) which are imbecilic (ahmaq) and sinfully shameless (faajir): one a voice (singing) to the accompaniment of musical amusement (lahw) and Satan's (wind) instruments; the other, a voice (wailing) due to some calamity, accompanied by striking of the face and tearing of garments. But this (weeping off mine) stems from compassion, and whosoever does not show compassion will not receive it."
(Narrated by Haakim and graded hasan by strengthening from other narrations).
In the hadith of Bukhari we see the following hadith.
3) Narrated Abu 'Amir (rali) or Abu Malik Al-Ash'ari (rali) that he heard the Prophet (sal) saying, "From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk, the drinking of alcoholic drinks, and the use of musical instruments (ma'aazif) as lawful.
My answer to this argument is, for us to get the full picture of a ruling we should analyze all the available hadith and not the hadith which which specifically forbid something.The thing that has gone wrong among Muslims today is that most have only come to a conclusion based on one or two hadiths and have not reconciled all the available Sahih hadiths on the subject. As a result of this, they fall in to misjudged opinions and assumptions. there are similar examples of prophet(sal) forbidding one thing in one hadith and allowed it Let me give you an example,
Abu Hurayrah (rali) related that a man asked the Prophet (sal) about a fasting person
fondling [his wife] and he allowed it for him. Another asked him and he forbade
it. The one who he permitted was an old man and the one he forbade was a young
Man (Abu Dawud-graded sahih by Albani)
In this hadith it is very clear that the prophet (sal) forbade the young man because his sexual urge is strong and would not have been able to control his urge and would have broken his fast by having intercourse with his wife.(by penetrating his penis on to her vagina). the reason for allowing the old man was because he could control his urge. It was narrated from ‘Aa’ishah that Abu Bakr (rali) entered upon her and there were two girls with her during the days of Mina beating the duff, and the Prophet (peace and blessings of Allah be upon him) was covering himself with his garment. Abu Bakr rebuked them, and the Prophet (peace and blessings of Allah be upon him) uncovered his face and said, “Leave them alone, O Abu Bakr, for these are the days of Eid.” That was during the days of Mina.
(Bukhari and Muslim)
The above hadith clearly proves that the duff is a permissible musical instrument in Islam because two young girls were beating the duff and the prophet (sal) allowed them to play when Abu Bakr (rali) rebuked them. Some scholars try to argue that playing the duff is permissible only during Eid. This argument is an erroneous argument because there is clear evidence that playing even the flute is also allowed during the Eid.
It was narrated that Aisha (Rali) said: “Abu Bakr (Rali) entered upon me and there were two of the young girls of the Ansar with me who were singing the verses that the Ansar had recited on the day of Bu’ath.”She said: “But they were known to be singers. “Abu Bakr (RA) said: “Wind instruments of the shaitan in the house of Allah’s Messenger (PBUH)? That was the day of Eid. Allah’s Messenger (Sal) said: “O Abu Bakr! Every people have their Eid and this is our Eid. “In another narration it is said that Allah’s Messenger (Sal) said: “Let them be O’ Abu Bakr, for these are the days of Eid.”
(Narrated in Sahih Muslim)
The above hadith proves beyond doubt that not only is the duff permitted, other musical instruments too are permitted in Islam.