In his tafseer, Imam Al-Qurtubi mentions that there are three verses
which have been used by the ulamaa as proof of the contempt for and the
prohibition of singing.
The first verse:
The first of these verses appears in Soorah An-Najm[1] as follows:
Allah, the Blessed and Exalted, addresses the disbelievers from the tribe of Quraysh,
| "Do you marvel at this statement, and laugh and do not weep, while you amuse yourselves [proudly] in vanities? Rather, prostrate before Allah and worship Him." |
The important phrase is Allah's saying, "wa antum saamidoon" (while you
amuse yourselves [proudly] in vanities). Due to the root samada having
various interpretations in the Arabic language, the scholars differ
about this phrase's meaning. As a result, different interpretations are
given by the commentators of the Quraan, such as the companions,
taabi'een and later scholars of tafseer.
Al-Qurtubi refers to the various derived meanings mentioned by the linguists. [2]Among
the meanings understood from the root samada is the raising of one's
head up proudly or in disdain. When conjugated, the noun form sumood
means leisure or idle play, while saamid (the doer of the action) means
one who plays idly with musical instruments or other objects of play. It
is said to the singing girl, "Asmideena!" ("Amuse us with your
singing!"). However, saamid can also designate one who lifts his head in
pride and haughtiness, as mentioned in the ancient dictionary,
As-Sihaah. [3]A further meaning derived from the root samada is the notion of standing motionless or idle. This was mentioned by Al-Mahdawi, [4]one
of the famous grammarians, but he added that the common, established
meaning in the language points to the idea of turning away by making fun
and amusement. Finally, Al-Mubarrid mentions the meaning of saamidoon
saying, "Saamidoon means khaamidoon [silent, motionless]." [5]
At-Tabari mentions in detail the various narrations traced to the sahaabah and taabi'een.[6]
According to Ibn Abbaas, the word saamidoon in this verse refers to the
mushrikeen's habit of singing and playing noisily whenever they heard
the Quraan being recited, in order to drown out the reciter's voice so
that others wouldn't hear it. [7]This
meaning is used by the people of Yemen. Ibn Abbaas also indicated a
second, more general meaning for the word saamidoon; namely, that they
were playing and amusing themselves and making light of the affair. The
same opinion was held by, some taabi'een such as Ikrimah and Ad-Dahhaak.
A third meaning given by Ibn Abbaas is that they held their heads up in
pride. Other taabi'een have indicated certain meanings similar to the
preceding linguists' views. Thus, Qataadah reports Al-Hasan as saying
that saamidoon is the mushrikeen's being Inattentive and negligent.
Mujaahid says it indicates their being in a state of extreme anger or
rage.
Clearly, the term saamidoon has various possible meanings, e.g. that
those referred to were singing noisily and amusing themselves with music
and idle play, that they were holding their heads up in pride, or that
they were exhibiting extreme anger and hatred for what they heard of the
Ouraan and the message of Islam. Furthermore, it could indicate that
they were indifferent, negligent and rejectionist in their attitude. All
of these meanings are possible, and are not - in essence -
contradictory. Most likely, saamidoon is a comprehensive description of
their different reactions upon hearing the verses of the Quraan and the
new message of tawheed. However, it must be said that when a Quraanic
term yields a number of different possible meanings and we have no
clear, authentically-reported statement from the Prophet defining it in a
strict sense, then such a verse containing the said term cannot be used
as an unequivocal, decisive proof (daleelun qat'ee) of any particular
meaning. Thus, this verse cannot stand alone as an uncontestabie proof
of the prohibition of singing, music, etc. Rather, other evidence,
either from the Quraan itself or from the authentic sunnah, must prove
such a position.[ 8]
The second verse:
Another verse alleged to be proof of the illegality of music, singing, etc. is mentioned in Soorah Al-Israa as follows:
After Iblees (Satan) refuses to bow before Adam as ordered, he requests
that Allah grant him respite until the Day of Resurrection, so that he
may misguide all but a few of the descendants of Adam (peace be upon
him). Allah, the Glorious and Exalted, addresses Satan thus, "
| 'And excite any of them whom you can with your voice. Assault them with your cavalry and infantry, be a partner with them in their wealth and children, and make them promises.' But Satan promises them nothing except deceit" [9] |
It is related that some of the commentators from the generation of the taabi'een, such as Mujaahid and Ad-Dahhaak, [10 ]interpreted
Satan's exciting mankind with his voice to mean through the use of
music, song and amusement. Ad-Dahhaak said it was the sound of wind
instruments. However, according to Ibn Abbaas, the voice mentioned in
the verse refers to every form of invitation which calls to disobedience
to Allah, the Exalted. [11 ]After
mentioning the various interpretations of the commentators, At-Tabari
says, "The most correct of these views expresses that verily, Allah, the
Blessed and Exalted, said to Iblees, "'Excite whosoever of Adam's
progeny you can with your voice,'" and He did not specify any particular
type of voice. Thus, every voice which is not an invitation to Allah's
worship and to His obedience is included in the meaning of Satan's
'voice' which is referred to in the Quraanic verse." [12]
In conclusion, this verse - like the preceding one - is too general in
its meaning, and is not by itself an explicit and unequivocal proof of
the prohibition of music and singing, except in the case that such
singing and music invites or leads to disobedience to Allah. Therefore,
one must look at three times to emphasize his position. It is related
that Ibn Abbaas said it referred to "singing and the like." Jaabir is
reported to view its meaning to signify singing and listening to
songs.16 This general view pointing to censure of music and song was
also held by a great number of taabi'een, such as Ikrimah, Mujaahid,
Mak-hooi and Umar bin Shu'ayb, to name only a few.
The third verse:
The final verse, and the one most often presented as proof of prohibition, is located in Soorah Luqmaan [13]
Allah, the Exalted, says,
| "And there are among men those who purchase idle talk in order to mislead others from Allah's path without knowledge, and who throw ridicule upon it. For such there will be a humiliating punishment" |
After mentioning the condition of the felicitous (those who are guided
by Allah's Book and who benefit from listening to it), Allah, the
Glorious and Exalted, reveals the condition of the miserable ones who
refuse to benefit from hearing the word of God. They only devote
themselves avidly to idle and foul talk, empty amusements and all other
false works and deeds whose purposes are.to turn others away from
Allah's path and to make it the butt of mockery.
Ibn Jareer At-Tabari, in his Jaami'ul Bavaan, mentions that the
interpreters of the Quraan differed as to the meaning of the term
"lahwal hadeeth" (idle talk) which occurs in the above-quoted verse.
Their views regarding its meaning can be formulated into three basic
categories.
The first category defines the term "lahwal hadeeth": (a) singing and
listening to songs, (b) the purchasing of professional male or female
singers and (c) the purchase of instruments of amusement; namely, the
drum (tabl). The elements of this category revolve around reference to
the blameworthy usage of instruments of idle amusement, in short, music
and song. This view was held by a number of companions such as Ibn
Mas'ood, Jaabir and Ibn Abbaas. It is related that the former was
questioned regarding the meaning of the verse under discussion to which
he replied, "I swear by the One other than Whom there is no god that it
refers to singing [ghinaa]"; he repeated it three times to emphasize his
position. [14 ]It is related that Ibn Abbaas said it referred to "singing and the like." [15 ]Jaabir is reported to view its meaning to signify singing and listening to songs. [16 ]This
general view pointing to censure of music and song was also held by a
great number of taabi'een, such as Ikrimah, Mujaahid, Mak-hooi and Umar
bin Shu'ayb, to name only a few. [17]
The second category of interpretation centers around the idea that
"lahwal hadeeth" indicates conversation inviting to or consisting of
shirk (polytheism). This was the view of some tafseer scholars from the
generation after the companions, such as Ad-Dahhaak and Abdur-Rahmaan
bin Zayd bin Aslam. [18]
The third category conveys the meaning of all false talk, actions or
deeds, whose nature it is to divert people from Allah's path and from
His worship and remembrance. For example, Al-Aaloosi relates that
Al-Hasan Al-Basri was reported as saying that "lahwal hadeeth" includes
"everything which distracts one from worship and the remembrance of
Allah such as whiling the night away in idle conversation or
entertainment, jokes, superstitious tales, songs and the likes thereof."
[19 ]Al-Aaloosi supports this view, saying
that the verse should be interpreted to include all such blameworthy
words and deeds which divert one from Allah's path.
After having conveyed the previously-mentioned categories of tafseer,
Ibn Jareer relates the commentary of Ibn Zayd about the verse, "And
there are among men those who purchase idle talk in order to mislead
others from Allah's path without knowledge, and who throw ridicule upon
it." Ibn Zayd said, 'The people referred to [in this verse] are the
disbelievers. Don't you see that it says [in the immediately following
verse], "And when Our revelations are recited to such a person he turns
away in pride as if he hadnt heard them, as if there was a deafness in
his ears." [20 ]The people of Islam are not
as those described here, although some say the verse refers to Muslims
[as well]. The verse refers to the disbelievers who pitched their voices
in a tumultuous clatter in order to drown out the hearing of the
Quraan." [21]
At-Tabari concludes by offering his own weighted preference for the
general, inclusive meaning as conveyed in this final category. He
states, 'The most correct view regarding the meaning of "lahwal hadeeth"
is the one which indicates every form of conversation [22 ]which
diverts from Allah's path -the hearing of which has been prohibited by
Allah or His Messenger (peace and blessings be upon him). This is
because the statement by Allah, the Exalted, is general and inclusive,
and does not exclude certain forms of conversation. Therefore, His
statement remains in its general context unless proof which specifies it
appears; and singing and polytheism [shirk] are included in this
general statement." [23]
From what has preceded, it is to be understood that a specific or
exclusive meaning such as singing or shirk cannot be proven; rather, the
verse and particularly the phrase "lahwal hadeeth" should be
interpreted as anything which diverts one from Allah's path. Music,
singing, etc. (since they occupy people's attention and distract them
from Allah's worship and remembrance and invite to His disobedience), no
doubt fall under the general censure, blame and rebuke cast upon those
who fall into this category. However, this verse is not itself an
explicit, unequivocal proof for the prohibition of music, singing, etc.
Rather, its prohibition is conditional and incidental as stated above.
Thus, this issue requires other external proofs which are both clear and
categorical, so as not to leave the least bit of doubt in the mind of
the conscientious, truth-seeking believer. In order to achieve such a
lofty, yet absolutely vital objective, it is necessary to turn to the
second source of the Islamic shari'ah, the authentic sunnah of Allah's
Messenger (upon whom be blessings and peace).
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