Is Music Haram or Halal?
Is Music Haram or Halal?
Introduction
The permissibility of music has been a topic of debate among Muslims for centuries. Even today, both traditional and contemporary scholars continue to discuss it. It’s commonly known that the majority opinion among scholars deems music haram (impermissible). However, a minority of scholars take a different stance, regarding music as either makruh (discouraged) or even halal (permissible), depending on the context and content.
Personally, I follow the minority opinion. Why? Because it makes more sense to me based on reason, context, and the broader ethical principles of Islam. Some may go so far as to accuse me of disbelief (takfir) for not following the majority view, but the Qur’an itself warns against blindly following the majority without critical thought:
وَإِن تُطِعْ أَكْثَرَ مَن فِى ٱلْأَرْضِ يُضِلُّوكَ عَن سَبِيلِ ٱللَّهِ ۚ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ
"And if you obey most of those upon the earth, they will mislead you from the way of Allah. They follow nothing but assumptions, and they do nothing but lie."
— Surah Al-An’am (6:116)
First, let's look at each verse that Allah has told us to use Reason.
Should Muslims Use Reason?
| (2:44:10) taʿqilūna | you use reason | أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنْسَوْنَ أَنْفُسَكُمْ وَأَنْتُمْ تَتْلُونَ الْكِتَابَ أَفَلَا تَعْقِلُونَ |
| (3:118:30) taʿqilūna | (to use) reason | قَدْ بَيَّنَّا لَكُمُ الْآيَاتِ إِنْ كُنْتُمْ تَعْقِلُونَ |
| (5:103:21) yaʿqilūna | use reason | يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ وَأَكْثَرُهُمْ لَا يَعْقِلُونَ |
| (6:32:13) taʿqilūna | (will) you reason | وَلَلدَّارُ الْآخِرَةُ خَيْرٌ لِلَّذِينَ يَتَّقُونَ أَفَلَا تَعْقِلُونَ |
| (6:151:42) taʿqilūna | use reason | ذَٰلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَعْقِلُونَ |
| (10:16:18) taʿqilūna | you use reason | فَقَدْ لَبِثْتُ فِيكُمْ عُمُرًا مِنْ قَبْلِهِ أَفَلَا تَعْقِلُونَ |
| (10:42:11) yaʿqilūna | use reason | أَفَأَنْتَ تُسْمِعُ الصُّمَّ وَلَوْ كَانُوا لَا يَعْقِلُونَ |
| (10:100:14) yaʿqilūna | use reason | وَيَجْعَلُ الرِّجْسَ عَلَى الَّذِينَ لَا يَعْقِلُونَ |
| (11:51:13) taʿqilūna | you use reason | إِنْ أَجْرِيَ إِلَّا عَلَى الَّذِي فَطَرَنِي أَفَلَا تَعْقِلُونَ |
| (12:109:29) taʿqilūna | you use reason | وَلَدَارُ الْآخِرَةِ خَيْرٌ لِلَّذِينَ اتَّقَوْا أَفَلَا تَعْقِلُونَ |
| (13:4:27) yaʿqilūna | who use reason | إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يَعْقِلُونَ |
| (16:12:15) yaʿqilūna | who use reason | وَالنُّجُومُ مُسَخَّرَاتٌ بِأَمْرِهِ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يَعْقِلُونَ |
| (16:67:15) yaʿqilūna | who use reason | إِنَّ فِي ذَٰلِكَ لَآيَةً لِقَوْمٍ يَعْقِلُونَ |
| (21:10:8) taʿqilūna | you use reason | لَقَدْ أَنْزَلْنَا إِلَيْكُمْ كِتَابًا فِيهِ ذِكْرُكُمْ أَفَلَا تَعْقِلُونَ |
| (21:67:9) taʿqilūna | you use reason | أُفٍّ لَكُمْ وَلِمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ أَفَلَا تَعْقِلُونَ |
| (22:46:8) yaʿqilūna | (to) reason | أَفَلَمْ يَسِيرُوا فِي الْأَرْضِ فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَا |
| (23:80:10) taʿqilūna | you reason | وَلَهُ اخْتِلَافُ اللَّيْلِ وَالنَّهَارِ أَفَلَا تَعْقِلُونَ |
| (26:28:9) taʿqilūna | (to) reason | قَالَ رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ وَمَا بَيْنَهُمَا إِنْ كُنْتُمْ تَعْقِلُونَ |
| (27:21:8) bisul'ṭānin | a reason | لَأُعَذِّبَنَّهُ عَذَابًا شَدِيدًا أَوْ لَأَذْبَحَنَّهُ أَوْ لَيَأْتِيَنِّي بِسُلْطَانٍ مُبِينٍ |
| (29:35:7) yaʿqilūna | who use reason | وَلَقَدْ تَرَكْنَا مِنْهَا آيَةً بَيِّنَةً لِقَوْمٍ يَعْقِلُونَ |
| (29:63:22) yaʿqilūna | use reason | قُلِ الْحَمْدُ لِلَّهِ بَلْ أَكْثَرُهُمْ لَا يَعْقِلُونَ |
| (30:28:27) yaʿqilūna | (who) use reason | كَذَٰلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْقِلُونَ |
| (36:62:8) taʿqilūna | use reason | وَلَقَدْ أَضَلَّ مِنْكُمْ جِبِلًّا كَثِيرًا أَفَلَمْ تَكُونُوا تَعْقِلُونَ |
| (37:138:3) taʿqilūna | you use reason | وَبِاللَّيْلِ أَفَلَا تَعْقِلُونَ |
| (40:67:30) taʿqilūna | use reason | وَلِتَبْلُغُوا أَجَلًا مُسَمًّى وَلَعَلَّكُمْ تَعْقِلُونَ |
| (45:5:20) yaʿqilūna | who reason | فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا وَتَصْرِيفِ الرِّيَاحِ آيَاتٌ لِقَوْمٍ يَعْقِلُونَ |
| (59:14:23) yaʿqilūna | they reason | تَحْسَبُهُمْ جَمِيعًا وَقُلُوبُهُمْ شَتَّىٰ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَا يَعْقِلُونَ |
Law of Default
“The default ruling on all things is permissibility.”
- Obligatory (farḍ)
- Prohibited (ḥarām)
- Permitted (mubāḥ)
He is the One Who created everything in the earth for you. Then He turned towards the heaven, forming it into seven heavens. And He has ˹perfect˺ knowledge of all things.
Why should you not eat of what is slaughtered in Allah’s Name when He has already explained to you what He has forbidden to you—except when compelled by necessity? Many ˹deviants˺ certainly mislead others by their whims out of ignorance. Surely your Lord knows the transgressors best.
"It should be understood that, in principle, all things—of various types and categories—are inherently permissible for human beings. They are pure, and it is not forbidden for people to handle or use them..."[3]
“Ask, ‘Who has forbidden the adornments and lawful provisions Allah has brought forth for His servants?’ Say, ‘They are for the enjoyment of the believers in this worldly life, but they will be exclusively theirs on the Day of Judgment. This is how We make Our revelations clear for people of knowledge.’” (Qur’an 7:32)“Say, ‘My Lord has only forbidden immoralities—what is apparent of them and what is concealed—sin, oppression without right, associating partners with Allah without proof, and saying about Allah that which you do not know.’” (Qur’an 7:33)“Do not falsely declare with your tongues, ‘This is lawful, and that is unlawful,’ fabricating lies against Allah. Indeed, those who fabricate lies against Allah will never succeed.” (Qur’an 16:116)
This means that unless there is clear, unambiguous evidence from the Qur’an or authentic Sunnah that categorically forbids musical instruments, they should be considered permissible by default.
With this in mind, we can now begin to critically examine the arguments that many Muslims put forward against the permissibility of musical instruments.
Qur'anic Evidence
Surah Luqman 31:6
وَمِنَ ٱلنَّاسِ مَن يَشْتَرِى لَهْوَ ٱلْحَدِيثِ لِيُضِلَّ عَن سَبِيلِ ٱللَّهِ بِغَيْرِ عِلْمٍۢ وَيَتَّخِذَهَا هُزُوًا ۚ أُو۟لَـٰٓئِكَ لَهُمْ عَذَابٌۭ مُّهِينٌۭ
And of the people is he who buys the amusement of speech1 to mislead [others] from the way of Allāh without knowledge and who takes it [i.e., His way] in ridicule. Those will have a humiliating punishment.
The Arabic phrase "لِيُضِلَّ عَن سَبِيلِ ٱللَّهِ" means "to mislead from the path of Allah."
And "وَمِنَ ٱلنَّاسِ مَن يَشْتَرِى لَهْوَ ٱلْحَدِيثِ" means "and among the people is he who buys idle talk/amusement of speech."
Put those together, and it’s clear, this verse is condemning a specific use of speech or entertainment when it’s used to distract people from guidance. That’s the issue. Not the speech itself. Not singing. Not music. The sin lies in the intent and impact.
Now, let’s go back to the scholars who claimed that Lahw al-Hadith means “music.” My response is simple: it is linguistically and semantically implausible for Lahw al-Hadith to mean "music" in and of itself.
Let’s consult the Arabic-English Dictionary by J. M. Cowan, a widely respected reference in classical Arabic:
Lahw (لَهْو) is defined as: entertainment, amusement, diversion, distraction, pastime, pleasure, sport, fun, and play.
Sure, someone might argue that music can fall under the category of lahw in a broad, interpretative sense. But that alone is not enough. The word “lahw” by itself doesn’t specify music, nor does it inherently point to it. It’s a general term that applies to any form of entertainment or distraction, and music is merely one possible subset among many.
Now let’s examine the second part: “al-Hadith (ٱلْحَدِيثِ)”.
Hadith in its root meaning refers to speech, narration, discourse, or conversation. It’s a philological term, connected to verbal expression and linguistic structures. It is semantically tied to talking, storytelling, or oral accounts, whether true or false, meaningful or idle.
Music, however, is not a philological concept. It is non-verbal, instrumental, and acoustic in nature. So from a linguistic standpoint, to combine lahw (entertainment) with hadith (speech/discourse), and then jump directly to “music” (especially instrumental music) is a stretch.
In other words:
1.This verse doesn’t talk about Music.
2. This verse doesn’t give an absolute prohibition.
Surah Israa 17:64
وَٱسْتَفْزِزْ مَنِ ٱسْتَطَعْتَ مِنْهُم بِصَوْتِكَ وَأَجْلِبْ عَلَيْهِم بِخَيْلِكَ وَرَجِلِكَ وَشَارِكْهُمْ فِى ٱلْأَمْوَٰلِ وَٱلْأَوْلَـٰدِ وَعِدْهُمْ ۚ وَمَا يَعِدُهُمُ ٱلشَّيْطَـٰنُ إِلَّا غُرُورًا
And incite whoever you can of them with your voice, mobilize against them all your cavalry and infantry, manipulate them in their wealth and children, and make them promises." But Satan promises them nothing but delusion.
Here’s what’s critical to notice: This verse is talking about Satan’s manipulation through a variety of tactics, voice, military pressure, economic temptation, family corruption, and false promises
(with your voice) – Some scholars and Companion allegorically say this could refer to Singing or Music. But that's just one possible metaphorical reading. There's no explicit mention of music here.
Then it continues: “with your horses and foot soldiers” – literal military and physical power.
“Be a partner in their wealth and children” – refers to corrupting their financial dealings and influencing family structure.
“Promise them” – clearly indicates deception and psychological manipulation.
Now here’s the problem with trying to insert music into this verse as a literal prohibition:
Music cannot promise anything.
A musical note doesn’t say “Follow me and I’ll give you paradise.”
An instrumental beat doesn’t claim “This is the truth, abandon your deen.”
Music has no agency, no moral will, and no capacity to manipulate unless the listener gives it that power and even then, the issue is intent and effect, not the sound itself.
So what is being condemned in this verse isn’t music, but Satan’s use of any available medium (speech, war, temptation) to deceive and mislead. It’s about manipulative agency, not acoustic frequencies.
Claiming that this verse prohibits music is like claiming that Satan’s foot soldiers must refer to musicians, or that “partnering in wealth” somehow means “buying an Robux gift card.”
It just doesn’t follow.
If you really want to argue from this verse, you’d have to prove that music, by its essence, is equivalent to Satan’s manipulative voice and that’s a massive claim that requires explicit evidence, not metaphorical speculation.
Surah Najm 53:59-61
أَفَمِنْ هَـٰذَا ٱلْحَدِيثِ تَعْجَبُونَ وَتَضْحَكُونَ وَلَا تَبْكُونَوَأَنتُمْ سَـٰمِدُونَ
“Do you then wonder at this recitation (the Qur’an)? And you laugh and weep not, Wasting your (precious) lifetime in pastime and amusements.”
Some interpretations insert the word “singing” here, but let’s be honest, that’s an interpolated interpretation, not a direct translation. The actual Arabic speaks of “lahw” and “samidun”, which refer to idle distractions and frivolous amusements, not specifically music. Just like in Surah Luqman, the wording here is general, not particular.
This is also not a legal ruling but a spiritual admonition. The context is that some people were mocking the Qur’an, laughing instead of reflecting, and wasting their lives in pointless entertainment, not that all entertainment is evil, but that excess and heedlessness are the real dangers.
The focus here isn’t “music” in and of itself, but neglecting your spiritual responsibilities by getting lost in temporary pleasures, whatever those pleasures may be.
So, this verse is about perspective and priority, not prohibition.
If someone is playing video games 14 hours a day, binge-watching YouTube all night, or listening to music for hours while neglecting prayer, Qur’an, or self-reflection, yes, that's a problem.
But it's not the medium that’s haram.
It's the negligence, the heedlessness, and the imbalance.
The Qur’an isn’t banning music. It’s warning us against being so spiritually numb that we don’t even weep at divine revelation, because we're too busy chasing dopamine.
Hadith Evidence
Sahih al-Bukhari 5590
Narrated Abu 'Amir or Abu Malik Al-Ash'ari:
that he heard the Prophet (ﷺ) 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, as lawful. And there will be some people who will stay near the side of a mountain and in the evening their shepherd will come to them with their sheep and ask them for something, but they will say to him, 'Return to us tomorrow.' Allah will destroy them during the night and will let the mountain fall on them, and He will transform the rest of them into monkeys and pigs and they will remain so till the Day of Resurrection."
This Hadith is extremely weak. But there are other modern Shaykhs who consider it to not give an absolute prohibition by Textual analysis.
Shaykh Javed Ahmed Ghamidi analyses the hadith and concludes that Hadith 5590 doesn’t give us an absolute prohibition of musical instruments. He points out that the hadith is talking about a prophecy about people indulging in adultery, alcohol, silk, and music while wrongly considering them permissible, rather than outright forbidding these things. He also highlights that silk, mentioned in the same hadith, is not absolutely prohibited, which shows us that music isn’t either. The real issue, according to him, is the misuse of these things in immoral contexts, rather than their inherent unlawfulness. Since the Qur'an explicitly forbids adultery and alcohol but remains silent on music, he sees no basis for considering music completely haram. Instead, he views it as something that depends on how it is used, if in a corrupt or sinful way, then it’s blameworthy, but otherwise, it’s not inherently forbidden.[4]
Many Islamic scholars reject the notion that music is prohibited. Ibn Hazm (d. 1064 CE), founder of the Zahiri school, dismissed all hadiths used to declare music haram as fabricated and equated listening to music with enjoying a nature walk. Al-Shashi (d. 976 CE) stated that Imam Malik permitted music, while Imam al-Shafi‘i found no clear evidence to prohibit it. Al-Mawardi (d. 1058 CE) affirmed that Abu Hanifah, Imam Malik, and al-Shafi‘i did not prohibit music.
Numerous esteemed theologians, including Abu Hamid al-Ghazali, Ibn Daqeeq, Izz al-Din ibn Abd al-Salam (renowned as the "Sultan of Scholars," d. 1262 CE), Abdul Ghani al-Nablusi, Ibn Qutaybah, al-Maqdisi, al-Dhahabi, Abu Talib al-Makki, Ibn al-Arabi al-Maliki, and Imam al-Shawkani, regarded music as permissible. Among modern scholars, Azhar figures such as Muhammad al-Ghazali and Yusuf al-Qaradhawi, along with Hasan al-Attar, Mahmud Shaltoot, Ali al-Tantawi, and Muhammad Rashid Ridha, also rejected the prohibition of music.[5]
Shaykh Dr. Akram Nadwi, a renowned hadith expert and authority on Sahih al-Bukhari, asserts that every part of the hadith in Bukhari (No. 5590) has been criticized by hadith scholars except the mention of alcohol. This, he argues, is the only reliable element of the narration, which is why Imam Bukhari included it. Had the rest of the hadith been sound, Bukhari would have used it to derive additional rulings, such as a section on musical instruments. Dr. Nadwi concludes that Imam Bukhari never intended to use this hadith as evidence against music. Those who do so, he argues, are either misinformed or deliberately misleading others, unaware that the hadith is mu‘allaq (suspended) and that Imam Bukhari himself found it problematic.[6]
Ibn Hajar al-Asqalani was more concerned with defending the hadith than actually proving its reliability. He didn’t address why Bukhari left it mu‘allaq, he assumed the chain was connected without real evidence, and he ignored the textual ambiguity. His argument is weak, and when we actually break it down, it becomes clear that this hadith is far from being a solid proof against music.
1. Ibn Hajar’s defence of the hadith is based on assumptions rather than solid proof. He argues that the narration is sahih and fully connected because others in Bukhari’s generation heard it from Hisham bin Ammar, but that doesn’t actually address why Bukhari himself left it mu‘allaq (suspended). If Bukhari considered the hadith completely reliable, why didn’t he include it with a proper chain as he did with thousands of other hadiths?
2. Ibn Hajar tries to explain away the suspension by saying that Bukhari might have done it because Hisham was unsure of the Companion’s name. But that makes no sense. Bukhari doesn’t randomly suspend hadiths just because of minor uncertainties like that. If that was the case, we’d see plenty of similar suspensions in Sahih al-Bukhari, yet we don’t. The more likely reason is that at least one narrator in the chain didn’t meet Bukhari’s strict conditions, meaning even Bukhari himself had doubts about it.
3. On top of that, Ibn Hajar completely ignores the issues with the wording of the hadith. The narration is vague and open to interpretation, why would a supposedly sahih hadith leave such a crucial ruling unclear? Even if we assume the hadith is authentic, it doesn’t explicitly say music is haram. It describes a future group of people indulging in certain things and falsely believing them to be halal, but that doesn’t automatically mean all those things are equally prohibited. For example, silk is mentioned, yet silk isn’t completely forbidden, it’s only restricted for men in certain cases. So why should music be any different?[6]
Of course I am aware of objection[7] against source [6], so I will be refuting this objection.
Critiques like these often make the mistake of reversing the burden of proof. In Islamic legal theory, it is a well-established principle that everything is halal (permissible) unless proven otherwise(Something I have mentioned)
Unfortunately, the objections rest on circular reasoning. For example, the critique's point to the fact that Imam Bukhārī includes a hadith mentioning music in a chapter related to intoxicants, implying that this somehow proves prohibition. However, this is a flawed line of reasoning. Bukhārī does not dedicate a chapter to music as a standalone legal issue, which is significant. The absence of such a chapter is not a weakness in source [6] argument it’s evidence that Bukhārī himself did not treat music as inherently haram in the way that alcohol, theft, or fornication were treated.
Moreover, the objection that “Bukhārī didn’t need a chapter on music” is logically unsound. By that logic, one could also claim Bukhārī didn’t need a chapter on why breathing or walking isn’t haram because those actions were never considered problematic to begin with. Hadith chapters are generally focused on matters that are disputed, religiously prescribed, or explicitly forbidden. Therefore, music’s lack of independent treatment supports the notion that it was not universally seen as prohibited.
Another frequent issue is the reliance on emotionally charged and vague rhetoric. Phrases like “it’s obviously haram” or “everyone knows it’s wrong” are not scholarly arguments, nor are they grounded in scriptural authority. These are appeals to tradition, not to the actual evidentiary framework of Islamic law.
Music Bringing Hypocrisy To The Heart
In Nayl al-Awtar, it is mentioned:
“A similar narration is also reported from Ibn Mas‘ūd by Abu Dawūd and Al-Bayhaqi, where it is attributed to the Prophet ﷺ with the wording: ‘Singing generates hypocrisy in the heart.’ However, the chain includes an unnamed narrator (shaykh lam yusamm), making it weak. Al-Bayhaqi also reported it as a statement of Ibn Mas‘ūd.”
Ibn ‘Adiyy narrated it from Abu Hurairah (RA), and Ibn Tāhir said:
“The most authentic chain regarding this narration is that it is a statement of Ibrāhīm (Al-Nakha‘i, not the Prophet ﷺ).”
In Fayd al-Qadīr, commenting on this narration:
“It is weak. Imam Nawawi said: ‘It is not authentic.’ Zarkashi agreed, and Iraqi stated: ‘Raising it (to the Prophet ﷺ) is invalid, as its chain contains an unnamed narrator.’”
Thus, the correct view is that the narration is only a statement of Ibn Mas‘ūd (RA), not the Prophet ﷺ.
In Al-Albani’s Encyclopedia on Creed, it is mentioned:
"One of the reports used as evidence for the prohibition of music is the statement of Ibn Mas‘ūd: ‘Singing generates hypocrisy in the heart.’
Imam Al-Albani confirmed the authenticity of this statement as being from Ibn Mas‘ūd, but he clarified:
“It has also been narrated as a statement of the Prophet ﷺ, but its chain contains a fabricator (kadhdhāb). Therefore, I classified it as weak in Silsilat al-Da‘īfah (Hadith 6515).” [8]
Sunan an’Nasa’i 4135
It was narrated that Al-Awza'i said:
"Umar bin 'Abdul-'Aziz wrote a letter to 'Umar bin Al-Walid in which he said: 'The share that your father gave to you was the entire Khumus,[1] but the share that your father is entitled to is the same as that of any man among the Muslims, on which is due the rights of Allah and His Messenger, and of relatives, orphans, the poor and wayfarers. How many will dispute with your father on the Day of Resurrection! How can he be saved who has so many disputants? And your openly allowing musical instruments and wind instruments is an innovation in Islam. I was thinking of sending someone to you who would cut off your evil long hair."'
Linguistically, the Arabic word bid‘ah (بدعة) originates from the root b-d-‘a (ب د ع), which conveys the meaning of creating something novel, innovating, or introducing something unprecedented. Hans Wehr, in his Dictionary of Modern Written Arabic (p. 57), defines bid‘ah as an innovation, novelty, or heretical doctrine.
The term inherently refers to something newly introduced, but it does not in itself denote whether this innovation is positive, negative, permissible, or impermissible. In pre-Islamic Arabic usage, the word bid‘ah was employed in a neutral or even positive sense, often referring to something uniquely original or groundbreaking.
However, in Islamic legal and theological discourse, the term bid‘ah takes on a more specific connotation. It is not merely an innovation in an absolute sense but is rather used to designate a newly introduced practice in the domain of religion, particularly one that seeks to imitate or integrate itself into the prescribed religious law without any authentic basis in the Qur’an or Sunnah. This distinction is pivotal in evaluating whether something constitutes bid‘ah in the Islamic sense.
Ash-Shaatibee, one of the foremost scholars on the subject, show a detailed definition of bid‘ah in his work Al-I‘tiṣām (1/37):
"Bid‘ah is a newly invented way in religion, imitating the prescribed law, by which nearness to Allah is sought, but without any authentic evidence, neither in its foundation nor in its manner of performance."
This definition gives us two crucial characteristics that distinguish bid‘ah in an Islamic context:
1. It must be a newly introduced practice in the domain of religious observance.
2. It must lack any textual or evidentiary basis from the Qur’an or Sunnah.
The Encyclopedia Britannica further explains the concept of bid‘ah by stating:
"Any innovation in Islam that has no roots in the traditional practice (Sunnah) of the Muslim community."
This shows us that the concept of Bid'ah is only fundamentally concerned with Religious Innovation. Introducing a practice into Islam without precedent from the Prophet Muhammad.
IslamQA, a well-known website that ride Ibn Taymiyyah”s D non-stop, stated:
"It refers to any invented practice in religion intended as worship or a means of drawing closer to Allah, without any basis in the Qur’an or Sunnah, and unknown during the time of the Prophet (ﷺ) and his Companions."
Their explanation further narrows the scope of bid‘ah to only those innovations that claim religious significance. It does not encompass worldly innovations such as technological advancements, cultural customs, artistic expressions, or various forms of social organization.
From all of these definitions, it is evident that the concept of bid‘ah in Islam is specifically tied to religious practices. It refers to unauthorized modifications or additions to acts of worship (‘ibādah), doctrinal beliefs, or prescribed religious rituals. This distinction is critical when analyzing whether music falls under the category of bid‘ah.
Though, not all innovations are condemned. Prophet Muhammad himself mentioned a distinction between good and bad innovations. A well-known hadith states:
Sahih Muslim 1017e
Jarir b. Abdullah reported that some desert Arabs clad in woollen clothes came to Allah's Messenger (ﷺ). He saw them in sad plight as they had been hard pressed by need. He (the Holy Prophet) exhorted people to give charity, but they showed some reluctance until (signs) of anger could be seen on his face. Then a person from the Ansar came with a purse containing silver. Then came another person and then other persons followed them in succession until signs of happiness could be seen on his (sacred) face. Thereupon Allah's Messenger (ﷺ) said:
He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect. And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without their's being diminished in any respect.
This ḥadīth also suffers from a disconnection (inqiṭāʿ) in the chain between al-Awzāʿī and ʿUmar ibn ʿAbd al-ʿAzīz, as al-Awzāʿī began his studies after the death of ʿUmar II and did not narrate from him directly. Furthermore, earlier in the chain, al-Nasāʾī transmits this ḥadīth through ʿAmr ibn Yaḥyā al-Ḥimṣī, about whom al-Nasāʾī himself remarked that he is merely "acceptable" (ṣāliḥ), indicating that he was not a particularly strong narrator. Notably, his narrations are not found in the other major collections of the Kutub al-Sittah, which may reflect limited reliability.
ʿAmr ibn Yaḥyā reports from Maḥbūb ibn Mūsā, who, although considered trustworthy (thiqah), is likewise not among the strongest transmitters. His narrations appear primarily in the collections of al-Nasāʾī and Abū Dāwūd, but are absent from those of al-Bukhārī and Muslim — a potential indication of some weakness that led to his exclusion from the more rigorously authenticated compilations.
Thus, the isnād includes weak and disconnected links, making the classification of this narration as ṣaḥīḥ quite tenuous. Moreover, it ultimately reports the opinion of a Tābiʿī (ʿUmar II), rather than that of a Companion or the Messenger of God.[6]
Four Imam on Musical Instruments
1) Imam Abu Hanifa said: “It is disliked for a man to neglect to invite his neighbor or relative if he has flutes and ouds.” Imam Al-Natifi quoted him in the book “Al-Ajnas.” Al-Natifi is one of the most famous early Hanafi scholars, and his book is one of the main sources in Hanafi jurisprudence.
2) Abu Hanifa said: “If the majority of what is forbidden is not permissible to sell or give away.” Abu Hanifa said: “It is permissible to sell musical instruments such as the barbat, drum, flute, and tambourine.” If musical instruments were forbidden in his view, he would not have permitted their sale at all.
3) Imam Malik said: “I dislike tambourines and musical instruments at weddings and other occasions.” This fatwa falls under the category of: “The best speech is that which is brief and clear,” because it brings together the scattered issues in the most concise expression. He makes no distinction between a tambourine and other things, nor between a wedding and other things. The ruling on all of them is dislike.
4) Imam Malik met with others in a place in Bani Yarbu’, and with them were tambourines, musical instruments, and lutes. Imam Malik had a tambourine with which he sang to them. This story was narrated by Sheikh al-Islam al-Barzili (the Imam of the Malikis in Tunisia), and he narrated its authentication from his Sheikh Ibn Arafa (the Imam of the Malikis in his time).
5) Imam Malik was asked about a man who attends an event that involves entertainment, drums, or the like. Malik said: “I do not like it when a man of good looks attends a game.” The implication of his words is that it is not disliked for someone who is not of good looks to attend a game involving drums or the like. Drums are drums.
6) Imam Al-Shawkani said in Nail Al-Awtar: “Professor Abu Mansur and Al-Furani narrated on the authority of Malik that it is permissible to play the oud.” Abu Mansur is Abd Al-Qahir Al-Baghdadi. Al-Dhahabi said about him: “The brilliant scholar, the versatile master... and one of the scholars of the Shafi’i school.” Al-Furani is Abd Al-Rahman bin Muhammad. Al-Dhahabi said about him: “He was the master of the jurists of Marv.”
7) Imam Malik was asked about entertainment that includes playing the trumpet. He said: If it is a lot and well-known, then I dislike it. But if it is something light, then there is nothing wrong with it. Then he said: This differs in the case of a lot of entertainment, the lute, and female slaves. This (absent) fatwa was transmitted by Al-Abhari (Sheikh of the Malikis of Iraq) on the authority of Ibn Abd Al-Hakam (Sheikh of the Malikis of Egypt) on the authority of his Sheikh Malik.
8) Al-Shafi’i issued a fatwa permitting the flute when he was asked about the hadith of Nafi’, on the authority of Ibn Umar, that he heard a shepherd’s flute and put his fingers in his ears, and he told him that the Prophet, may God bless him and grant him peace, had done that. Al-Shafi’i said: “If [listening to the flute] was forbidden, [Ibn Umar] would not have permitted Nafi’ to [listen to it], and he would have forbidden him to listen, but he is doing so as a precaution.”
(He's referring to Sunan Abi Dawud 4924)
9) Al-Shafi’i said: “And so is the man who frequents singing houses and singers visit him, if he is addicted to that… it is considered foolishness for which his testimony is rejected. But if he does that less often, his testimony is not rejected because of what was described, that it is not clearly forbidden.” Then he explained the difference between singing and singing, saying: “Singing is like speech and conversation that is embellished with words.”
10) Imam Ahmad was asked about the flute. He said: I hate it. He was asked about the drum. He said: I hate it. He was asked about the taghbir. He said: I hate it. He forbade listening to it. Despite Imam Ahmad’s dislike of the taghbir, he heard it, was in harmony with it, and then praised it! This story was narrated by Al-Khatib Al-Baghdadi and Ibn Tahir Al-Qaysarani with two authentic chains of transmission.
11) I conclude with the fatwa of Imam Abu Yusuf, a student of Abu Hanifa, where he said about playing with musical instruments: (And if it is from the types of entertainment that are not considered reprehensible and the people who play them are not predominantly frivolous, and the good in it is more prevalent than evil, his testimony is accepted). So he clarified that musical instruments are not equal, and that the ruling is not related to it (but rather it is the evil that has predominated in it).
Fatwa and Article from Modern Scholars
1. Shaykh Jad al-Haqq(Grand Imam of Al-Azhar)
- Fatwa on music by the Grand Mufti and Shaykh of Al-Azhar, Shaykh Jad al-Haq Ali Jad al-Haq |
- Fatwa on music by the Grand Mufti and Shaykh of Al-Azhar
2. Shaykh Yusuf Al-Qaradawi(Chairman of the International Union of Muslims Scholar, on al-Azhar's Council of Senior Scholars.)
- On Music and Singing – Fatwa by Shaykh Yusuf al-Qaradawi.
3. Ayatollah Khamenei(an Iranian cleric and politician who has served as the second supreme leader of Iran since 1989.)
- Music and Musical Instruments (4)
4. Sheikh Adel al-Kalbani(Former Imam of the Great Mosque of Mecca)
- Scholars divided over imam's fatwa on music
5. Shaykh Abdullah Bin Yusuf al-Judai(Founding member of the European Council for Fatwa and Research, Senior Islamic Researcher at Leeds grand mosques)
- A detailed fatwa about music and singing – by Sheikh Abdullah al-Judai
6. Shaykh Abu Lyas(A Jordanian Mufti)
7. Shaykh Admed Kutty(Senior Lecturer and Scholar at the Islamic institute of Toronto, Ijazah from Islamic University of Madinah, Fiqh Council of North America Scholar)
- What Type of Music Is Haram? | About Islam
8. Dr. Muzammil H. Siddiqui(President of Academy Islamic Studies at UCLA)
- Music in Islam: Quick Questions & Answers
9. Shaykh Yahya Rhodus(Founding Director of Al-Maqasid Islamic Seminary)
- https://youtu.be/4uDdxB8uMiE?si=1MSM8phKCv0TqtMi
10. Dr. Jamal Badawi(Fiqh Council of North America Scholar)
- Is Music Prohibited In Islam? - Dr Khalid Zaheer
11. Dr Jonathan Brown(Alwaleed bin Talal Chair of Islamic Civilisation at Georgetown University)
12. Ustaz Azhar Idrus
- https://youtu.be/Zgdz4uB3wJg?si=S5MD3TUB8MTxCB68
13. Shaykh Dr. Hamid Slimi(Chairman of the Canadian Council of Imams, PhD and Ijazah in Usul ul-Fiqh)
- https://youtu.be/pFxu5zjwj0k?si=9ThfjNgjr17SKatY
- https://youtu.be/tMFcxd8-cng?si=VvMrAbfTI_A_ygsG
- https://youtu.be/qBDAcusyEQo?si=0m930QIuu19q9kjw
- https://youtu.be/AeyfPJ8aQxc?si=Lab2GZ1TjBTjweIj
14. Shaykh Javed Ahmed Ghamidi(Former Member of Pakistan Council of Islamic Ideology, founder of the al-Mawrid Institute, Danish Sara, and Ghamidi Center of Islamic Learning: Studies under the Maulana Maududi and Maulana Amin Ahsan Islahi)
- https://youtu.be/CKbgZ8Fv3Do?si=_MaLlyKWKz9m0iK_
- https://youtu.be/bZ2JZGg0W2s?si=YVV6ZKNFwlOlyPEX
- https://youtu.be/YVQLp0nFxSo?si=DUQd7Lmxi1lk7Cnh
- https://youtu.be/0q7UiBGEEkM?si=WH5w6FUSOe2eg0z8
- https://youtu.be/Yj5qUMkAHq8?si=-EEghyN_2tUQMtuB
- https://youtu.be/4Z2Bokdt-DY?si=X2ulAhat2kFQ_E7l
- https://youtu.be/c8Yj6KqM7qk?si=Srlm21QMGlUnhOqf
- https://youtu.be/l_rZRcY3aOc?si=oC8Q8xpZsf1N8Z15
- https://youtu.be/lgwSva63MBg?si=SHoF3GXX89hJ-7JF
- https://youtu.be/eHsk_9mjxLQ?si=vq1xZCHA_W7Ouiqb
- https://youtu.be/Ud-NfXx6yXI?si=Li0rJrgctHmVXNOg - imam malik life
15. Shaykh Dr. Shehzad Saleem(Student of Ghamidi and al-Mawrid Foundation Fellow)
- Is Music Absolutely Forbidden in Islam - Dr Shehzad Saleem
- https://youtu.be/EubARhqVnXc?si=5SiKktcXMmfXIid0
- https://youtu.be/l6ErkFX2ebE?si=cuJTO3iijbdnf8UA
- https://youtu.be/qdOWkxomtV8?si=WiRg8ouKW30960aF
- https://youtu.be/Wvy5LbGzMvY?si=MLXNJ3V6iThNnKUZ
16. Shaykh Dr. Khalid Zaheer(Student of Ghamidi and al-Mawrid Foundation Scholar)
- Is Music Prohibited In Islam? - Dr Khalid Zaheer
17. Shaykh Mohammad Nizami(al-Azhar scholar; London-Based writer, Lecturer, and Consultants)
- https://nizami.co.uk/music-some-facts-of-the-matter/#
18. Nouman Ali-Khan(American Islamic scholar who founded the Bayyinah Institute for Arabic and Qur’anic Studies after serving as an instructor of Arabic at Nassau Community College)
- https://youtu.be/9SMxULSA3eo?si=lWUazXvYoEWZoLZz
19. Shaykh Khalid Abou El Fadl(The Chair of the Islamic Studies Program at the University of California, Los Angeles)
- https://youtu.be/nVPCslIKp5o?si=TI82nr-wLp7cz7vk
20. Mufti Abu Layth al-Maliki(He is a qualified Mufti and haafiz, with very impressive credentials. He is actually literally one of the highest qualified "YouTube scholars", and is far more qualified than virtually all popular conservative yotubers)
- https://youtu.be/EPcJoOLpq54?si=L0UyJShsnY9H4Dap
- https://youtu.be/NdcCK4HE6tk?si=SHMBMsFMoofAkg74
- https://youtu.be/k9V9aM16G1k?si=PvKj3U563-8unhJi
- https://youtu.be/AXXuB9lxFoc?si=CkUItxiV37_uu_Fw
- https://youtu.be/uHeQq9Ml3IE?si=POncYZ6nKIlVNs6R
- https://www.youtube.com/live/JhhrIefzmkc?si=nXcVhkkmI4rxKfUI (2:15:45)
- https://www.youtube.com/live/KWmtt2TQAO0?si=TDSQbBnVFg-MR0vd (7:37)
- https://www.youtube.com/live/KWmtt2TQAO0?si=UYLwLSdxS9j6hu7S (10:58 n 30:08)
- https://www.youtube.com/live/eELJK7tbFJg?si=AGIyhLYuJcblJvnL (12:00)
- https://youtu.be/LbpWPamtXGA?si=Z72i2aTH7YworUT7 (44:08)
- https://www.youtube.com/live/2lQqo8edEYk?si=KYmXDKj-9tRObH4G (1:30:33)
- https://youtu.be/iqYobedW-_w?si=usEN60U60xZCr7Z1 (25:11)
- https://youtu.be/IjhXCdNfQm4?si=4Ds1ZHq2LpFPlX2H (55:24)
- https://youtu.be/qdwufmsI2No?si=g4EnWA46HqaNkrMM (1:36:00)
- https://youtu.be/-6HwsHsF2y8?si=ObK2PmaaTsypH33n (1:10:30)
- https://youtu.be/FfWGDsfrFaY?si=AFqPdq5Uecspctkf (57:03)
- https://youtu.be/I-dp8m9wZQA?si=rrh0dnMg76GmI2xx (1:70:00)
- https://youtu.be/YKmIhYQVn3M?si=CXpNW7l205DgEZaS (15:34)
21. Shaykh Dr. Adnan Ibrahim(Palestinian Islamic Scholar Who Holds a Master's and a PhD in Arabic Studies From The University Of Vienna)
- https://youtu.be/ZiIndC_7x2c?si=ByucLQhZxPvcRPqS
- https://youtu.be/BeaPBHLIr9Y?si=am9966ejaIut3bqT
- https://youtu.be/w7uXdjvd4zc?si=vTMY1GDE8-P_VjSF
- https://www.youtube.com/watch?v=H1xs5dfbSds
22. Shaykh Dr. Shabir Ally(President of the Islamic Information & Dawah Centre International in Toronto)
- https://youtu.be/YE0nS0W01LE?si=OLmaMkWASTYMIOSD
- https://youtu.be/XQ2krIlte0k?si=Q0OY20ORagMJ4U_A
- https://youtu.be/ZWNLrZ86MWA?si=aJ7H8SVo-ED67LI8
23. Imam Yayha Ederer(studied formally at Islamic American University in Michigan and the Diwan center in Egypt where he attained a degree of mastery in Arabic)
- Regarding the Permissibility of Music
24. Shaykh Saiyed Shahbazi(Founder of the Center for Sufism & Islamic Studies)
25. Shaykh Dr. Samer Dajani(Palestinian-Jordanian scholar and author. PhD in Islamic Studies from SOAS, University of London). He analyzes Bukhari's perspective to show that not even Bukhari thought the Hadith commonly attributed to him banning Music.
- Why Did Imam Bukhari Leave the ‘Hadith of Instruments’ Hanging?
26. Shaykh Mohsen Kadivar(Islamic Theologian, Philosopher, Writer, Leading Intellectual Reformist, And Research Professor Of Islamic Studies At Duke University)
- Iranian TV breaks taboo on music performance
27. Shaykh Maulana Wahiddudin Khan(He was also the founder of the Centre for Peace and Spirituality (CPS). Was also listed in "the 500 Most Influential Muslims" of the world)
- Maulana Wahiduddin Khan's answer to Is music prohibited in Islam? Why?
28. Shaykh Hassan Farhan al-Maliki(Deemed Knowledgeable than the likes of Khalid Abou El Fadl by Khalid Himself)
- From the article “it is the right of any person to adopt beliefs that he sees as correct, and it is not permitted to restrict these [beliefs] or impose certain beliefs.” “Those [clerics] who ban singing or music in all its forms are extremists, as there is no evidence for banning it and that the prophet [peace be upon him] listened to it.”
29. Shaykh Mazhar Mahmood
- https://youtu.be/tI5SM6Dt_7M?si=zD7EYolbLPU3ksen
30. Fatawa from Grand Mufti of Egypt Shawki Allam, appointed by consensus of al-Azhar’s Council of Senior Scholars representing all 4 Sunni madhabs:
- البحث
- البحث
- Detailed explanation of the above fatawa from the Grand Mufti of Dar al-Ifta Missriyya available here: https://www.reddit.com/r/islam/comments/zh6mm/dar_al_ifta_on_the_issue_of_music/
31. Article by Ikram Hawramani, al-Azhar researcher and software engineer
- IslamQA: Listening to Music is Permissible in Islam
- IslamQA: The morality of sharing music on social media
- IslamQA: Is listening to music sinful when fasting?
- IslamQA: Singing and playing musical instruments is permissible in Islam
- IslamQA: Why did Abu Bakr RA say musical instruments are Satan’s?
- Probablistic Hadith Verification: Combining the Science of Hadith with Legal Theory
32. Let’s talk religion
- https://youtu.be/IFj2YEuwZ_8?si=I1vhtgG7kIFk_LPj
- https://youtu.be/Ban2s6KX4-8?si=G4VflF4ExOfy8Vz2
33. Extra Website
- 9 Powerful Proofs Why Music Is Fully Halal
- On Music — The Black American Muslim
- https://www.siasat.pk/threads/music-is-halal-allowed-in-islam-sahih-bukhari-muslim-hadith.79447/
- The_permissibility_of_music_by_Shaykh_Abd_al (1).pdf
- juday-music-and-singing-conclusions.pdf
- Is music prohibited in Islam?
34. Shaykh Atabek Shukrov Nasafi (a noted scholar and specialist in Islamic aqeeda and theological sciences. Undertaking his religious studies at first in secret in Uzbekistan while it was part of the USSR, he has gone on to have an eclectic and comprehensive Islamic education all over the Muslim world.)
- https://youtu.be/p1GvQCb1Yyg?si=CnRtKAvCbZSi4EZ_
Opinions of Classical and Traditional Scholars, and Salafs Permitting Music
It is sometimes claimed that there are no prominent scholars who ruled musical instruments permissible except for Yusuf Qaradawi only based on the opinion of Imam Ibn Hazm. This is completely false. There are many of classical scholars who held the permissibility of listening to music as long as the music is morally upright. Every Islamic culture in history has allowed music on a strong basis of classical scholarship, which has led to vibrant traditions of music flourishing in every Islamic culture.
Companions of the Prophet who held this position: Abdulah ibn Umar, Abdullah ib Jafar, Abdullah ibn al-Zubair, Hassan ibn Thabit, Muawiyah and Amr ibn al-As.
Successors who Held this Position: Al-Qadi Sharih, Said ibn al-Masyyib, Ata ibn abu Rabah, al-Zuhri, Al-Shabi and Sad ibn Ibrahim ibn Abdul-Rahman ibn Auwf who never started a conversation without playing the flute.
Imam al-Haramayn mentioned in al-Nihaya that the trustworthy biographers reported that Abdullah ibn al-Zubair [may Allah be pleased with them both] owned slave girls who played the flute. Once, ibn Umar entered upon him and he had a flute by his side. Ibn Umar said: “O companion of the messenger of Allah! What is this?” Abdullah ibn Zubayr gave it to him and ibn Umar looked at it closely, and said: “Is this a Syrian flute?’ Ibn al-Zubair replied: “It is used to balance the minds.”
Prominent Scholars who Authored or Transmitted Opinions Permitting Music
This list is sourced from Al-Azhar fatawa, from Shawkani’s Nayl al-Awtar, from the article by Imam Yahya Ederer, and from fatwa by Sheikh Abdullah Bin Yusuf al-Judai (see section I):
· Abdullah bin Jafar bin Abi Talib (al-Aqd al-Fareed 6/12)
· Imam ibn Hazm (Al-Muhallah)
· Imam Abu Talib al-Makki (Qut al-Qulub)
· Imam Abu Hamed al-Ghazali (Ihya ulum ad-din)
· Imam al-Shawkani (Ibtal dawa al-Ijmaa ala mutlaq al-Sama)
· Imam Abdul-Ghani al-Nablusi (Idaahat al-Dalalaat fee sama al-alaat)
· Sultan al-Ulema al-Iz ibn Abdul-Salam (Rislat al-Sama)
· Al-Qadi Ibn Qutaiba al-Daynoor (al-Rukhsah fi al-Sama)
· Imam Ibn Tahir al-Qaisirani (al-Sama)
· Imam al-Thahabi (al-Rukhsah fil-Ghinaa wa al-Turb)
· Qadi Abu Bakr Ibn Al-Arabi al-Makki (Ahkam al-Quran)
· Sheikh Yusuf al-Majishun (#3399 ibn al-Khuthayma)
· Sheikh al-Islam Ibn Daqiq al-Id (Iqtinas al-Sawanih)
· Grand Imam of al-Azhar Jad Ali jad al-Haqq (fatwa #3280)
· Grand Sheikh of al-Azhar Mahmud Al-Shaltut (pg. 375 fatawa)
· Mufassir Abu al-Faraj al-Isfahani (Kitab al-Aghani)
· Qadi Al-Mawardi (Kitab Aadab al-Dunya w'al-Din)
· Ibn Khaldun, Chief Maliki Qadi of Cairo, and historian (Muqaddimah, chapter 5, section 31)
· Abu al-Mawahib al-Shadhli (Farh al-Asma bi Rakhs al-Sima)
· Taj al-Din al-Fakihani (quoted in Nayl al-Awtar)
· Al-Rawiani (cited in Dar al-Ifta Missriyya fatwa #7000)
· Abu Mansur al-Bughdadi (cited in Dar al-Ifta Missriyya fatwa #7000)
· Abd al-Ghani al-Rafii (cited in Dar al-Ifta Missriyya fatwa #7000)
· Imām 'Ezz al-Din ibn 'abd al-Salām (Al-Tag wa al-Ikli)
· Imam Abu Bakr Al Adfawi (quoted in Nayl al-Awtar)
· Abul Mahasin Al Ruyani (quoted in Nayl al-Awtar)
· Abu Mansur Al Fawrani (quoted in Nayl al-Awtar)
· Minhal ibn Amr al-Asadi al-Kufi (cited by Imam Ahmad in his son’s book Jarh wa Ta'adeel)
· Al-Sheikh ibn al-Qammah (quoted in Farh al-Asma bi Rokhs al-Sima)
· Imam al-Haramayn (al-Nihaya, also quoted in Nayl al-Awtar)
Examples of opinions from above-listed classical scholars include:
· The Shafii scholar Abu Talib al-Makki said “Of the Companions, ‘Abd Allah ibn Jafar and Abd Allah ibn az-Zubayr and al-Mughira ibn Shuba and Mu’awiya and others listened to music and singing.” He said further “Many of the excellent first believers, both Companions and Followers, have done that [singing] along with pious works.” And he said “The people of al-Hijaz with us in Mecca did not cease to listen to music and singing even in the most excellent of the days of the year, and these are The Few Days in which God commanded his servants to remember r him, such as the days of at-Tashriq. And the people of al-Medina, like the people of Mecca, have not ceased persisting in listening to music and singing up to this our time. We have known Abu Marwan the Qadi, who had slave-girls who chanted in public and whom he had prepared to sing to Sufis.” [quoted in Revival of the Religious Sciences, by Imam al-Ghazali; http://ghazali.org/articles/gz-music.pdf (http://ghazali.org/articles/gz-music.pdf)]
· “Then, luxury and prosperity came to [the Arabs], because they obtained the spoils of the nations. They came to lead splendid and refined lives and to appreciate leisure. The singers (now) left the Persians and Byzantines. They descended upon the Hijaz and became clients of the Arabs. They all sang accompanied by lutes, pandores, lyres, and flutes. The Arabs heard their melodious use of sound, and they set their poems to music accordingly. In Medina, Nashit al-Farlsi, Tuways, and Sa'ib Khathir, a client of `Abdallah b. Jafar (b. Abt Talib), made their appearance. They heard the poems of the Arabs and set them to music. They did it well, and they became famous. Ma'bad and his class of singers, as well as Ibn Surayj and his ilk, learned from them. Continual and gradual progress was made in the craft of singing. Eventually, in the days of the `Abbasids, (the craft of singing) reached its perfection with Ibrahim b. al-Mahdi, Ibrahim al-Mawsili, (Ibrahim's) son Ishaq, and (Ishaq's) son Hammid. (The music) and the (musical) sessions of Baghdad during the ('Abbasid) dynasty have remained a topic of conversation down to the present time.” [Ibn Khaldun, al-Muqaddimah, chapter 5, section 31; New Page 2 (New Page 2)]
· Ibn Hazm said: “The messenger of Allah [pbuh] said: “Actions are judged according to intentions, and every person will get the reward according to what he intended.” [So], whoever listens to music as an aid to something unlawful, is immoral. The same applies to all things other than singing. And whoever listens to music seeking entertainment to give him strength in obeying Allah the Exalted and motivating him to pious acts, is good, obedient and his deed is lawful. Whoever intends neither obedience nor disobedience, his idleness is forgiven, such as the person who takes a walk in his orchard or sits on his doorstep for relaxation” [Al-Mahlai by Ibn Hazm (7/5670)]
· Al-Izz ibn Abd al-Salam said that singing—whether or not it is accompanied by music—may be a means of mending the heart. He said: “Mending hearts is through external factors. Hearts are mended by [listening to] the Qur’an, and these are the best of listeners; by exhortation, reminding [of Allah] in sermons and through making remembrance by the singing of the camel rider and chants; by the singing which is accompanied by different instruments such as flutes. If the one who listens to these instruments sees that it is permissible, he commits no sin, while he desists from listening that which there is a controversy out of extreme caution in religion.” [Al-Tag wa al-Iklil by the Maliki scholar al-Abdary].
· "At present we content ourselves with saying that music and dancing do not put into the heart what is not there already, but only fan into a flame dormant emotions. Therefore, if a man has in his heart that love of God which the law enjoins, it is perfectly lawful, nay, laudable in him to take part in exercises which promote it. On the other hand, if his heart is full of sensual desires, music and dancing will only increase them and are therefore unlawful for him. While, if he listens to them merely as a matter of amusement, they are neither lawful nor unlawful, but indifferent.” [The Alchemy of Happiness by Imam al-Ghazali]
Imam al-Shawkani lists many more opinions allowing music in his Nayl al-Awtar including:
· The muhaddith Abul Fadl Ibn Tahir comments that not even a single letter from the ahadith prohibiting music are sahih. He also says in his book on the permissibility of music that there is no dispute between the people of Medina that musical instruments were permissible and that the Zahiri madhab unanimously held this view as well.
· Abu Bakr Ibn Arabi, the great Maliki Qadi said in his Kitab Al Ahkam says there is not even a single Sahih Hadith that prohibits music.
· The Maliki Scholar Al Fakihani says I do not know of any evidence from the Quran or Sahih Hadith that show that music is haram.
· Imam Al Haramayn reports that the Great Sahabi Abdullah Ibn Zubayr owned many singing and dancing girls who would sing and dance for him.
· The historian Abul Faraj Al Isfahani transmits from the great sahabi and poet of the Prophet, Hasan Ibn Thabit that he would listen to music.
· The muhaddith Imam Abu Bakr Al Adfawi transmits from Umar Ibn Abdul Aziz that he would listen to music before he became a Khalifa. He also said there is no dispute between the people of Madinah that the Qadi of Madinah Ibrahim Ibn Saad would listen to music and said it is permissible.
· Ibn Samani says that Tawus Ibn Kaysan, the tabiin student of the sahabi and legendary mufassir Ibn Abbas said that music is permissible.
· The Shafi Scholar Abu Talib Al Makki in his book Qut Al Qulub says the muhaddith Manhal Ibn Amr would listen to musical instruments in his palace.
· The Shafi Scholar Abul Mahasin Al Ruyani transmits from Qafaal that the Maliki Madhab ruled that music, instruments, and singing were permissible.
· Abu Mansur Al Fawrani transmitted that music, instruments, and singing.
Reference:
[1] https://malmtopicindex.wordpress.com/story/
[2] https://eshaykh.com/doctrine/is-everything-haram-until-proven-halal/ | The Epistemology of Qiyas and Talil between the Mu’tazilite Abu l-husayn al-Basri and Ibn Hazm al-Andalusi – by Carl Sharif EI-Tobgui
[3] Majmu‘ Al-Fatawa, 21/535
[4] https://www.javedahmedghamidi.org/#!/hadith/5adb73a6b7dd1138372dc68b?articleId=5adb7439b7dd1138372dd4bc | https://www.youtube.com/watch?v=zxxPb3cA7W0
[5] https://hawramani.com/listening-to-music-is-permissible-in-islam/
[6] https://basira.academy/2020/06/03/why-did-imam-bukhari-leave-the-hadith-of-instruments-hanging/
[7] https://blog.fussilat.com/facing-the-music-the-hadith-of-instruments/#6-41-direct-objections
[8] https://qr.ae/pAMbU4
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