What is the Islamic definition of music?
The Islamic definition of music is a subject of considerable debate among scholars, with differing views across Sunni and Shia traditions. Generally, music is often associated with forms of entertainment that may distract individuals from their religious obligations and lead them away from the worship of Allah.
In the Qur'an, there is a verse that indirectly addresses this issue: And of mankind is he who payeth for mere pastime of discourse, that he may mislead from Allah's way without knowledge, and maketh it the butt of mockery. For such there is a shameful doom.
31:6. Tafsir Ibn Kathir explains that this verse refers to those who turn away from the remembrance of Allah and instead engage in activities like singing and listening to musical instruments.
Furthermore, various hadith provide insight into the views on music. For instance, Sahih Muslim narrates that The bell is one of the musical instruments of Satan.
Sahih Muslim 37:159. This reflects a negative view of certain musical practices. Similarly, Sunan an-Nasa'i states: What separates the lawful from the forbidden is the drum and the voice in marriage.
Sunan an-Nasa'i 26:174, suggesting that while some forms of music might be permissible in specific contexts, there are restrictions.
In Shia literature, Al-Kafi contains a narration where it is reported: I do not need it, for this is unlawful money, and teaching them is disbelief, and listening to them is hypocrisy, and their price is unlawful.
Al-Kafi 2:207. This indicates a strong disapproval of music in general, associating it with disbelief and hypocrisy.
Overall, while there is some allowance for music in specific contexts, the prevailing view in both Sunni and Shia traditions tends to be critical of music that distracts from worship or promotes immorality.
Sources
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31:6 · Luqman
31:6 · Muhammad Marmaduke Pickthall
وَمِنَ ٱلنَّاسِ مَن يَشْتَرِى لَهْوَ ٱلْحَدِيثِ لِيُضِلَّ عَن سَبِيلِ ٱللَّهِ بِغَيْرِ عِلْمٍۢ وَيَتَّخِذَهَا هُزُوًا ۚ أُو۟لَٰٓئِكَ لَهُمْ عَذَابٌۭ مُّهِينٌۭ
And of mankind is he who payeth for mere pastime of discourse, that he may mislead from Allah's way without knowledge, and maketh it the butt of mockery. For such there is a shameful doom.
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Tafsir Ibn Kathir on 31:6
Tafsir Ibn Kathir · 31:6
After Allah described the condition of the blessed, those who are rightly guided through the Book of Allah and benefit from hearing it, as He says: "Allah has revealed the best statement — a scripture consistent and repeated; the skins of those who fear their Lord shudder at it, then their skins and hearts soften to the remembrance of Allah. That is the guidance of Allah by which He guides whom He wills, and whoever Allah leaves astray — there is no guide for him." (Az-Zumar 39:23), He then turned to mention the condition of the wretched — those who turn away from benefiting from hearing the words of Allah and instead attend to listening to musical instruments, singing with melodies and amusement. Ibn Mas'ud said concerning the verse, "And among people is he who buys idle talk (lahw al-hadith)," that this refers to singing (ghina'). Ibn Jarir narrated from Yunus ibn 'Abd al-A'la and then a chain leading to Abu Mas'ud al-Bakri who asked Ibn Mas'ud about the meaning of the verse, "And among people is he who buys idle talk to mislead from the path of Allah," and Ibn Mas'ud answered, "It is singing," repeating this three times for emphasis. Similarly, others such as Ibn Abbas, Jabir, Ikrimah, Sa'id ibn Jubayr, Mujahid, Makhul, 'Amr ibn Shu'ayb, and Ali ibn Badhim affirmed that singing or music is meant here. Al-Hasan al-Basri said this verse was revealed specifically about singing and musical instruments and similar forms of amusement. Qatadah explained the phrase "who buys idle talk to mislead from the path of Allah out of ignorance" as possibly referring to those who do not actually spend money but strongly desire it, meaning that due to their misguided choice of falsehood over truth, they harm themselves by preferring emptiness over what benefits. Some said that "buying idle talk" might mean purchasing singing girls. Ibn Abi Hatim reported from Muhammad ibn Isma'il al-Ahmasi from Waki' from Khalad al-Saffar from Ubayd Allah ibn Zahr from Ali ibn Yazid from al-Qasim ibn 'Abd al-Rahman from Abu Umamah that the Prophet (peace be upon him) said: "It is unlawful to sell or buy singing girls, and it is forbidden to consume their price; indeed, Allah revealed in this verse: 'And among people is he who buys idle talk.'" This narration was recorded by al-Tirmidhi and Ibn Jarir, though al-Tirmidhi remarked that the hadith is strange and that Ali ibn Yazid was weak as a narrator. It is noted that both Ali, his teacher, and his narrator are all weak narrators, and Allah knows best. Al-Dahhak explained that "buying idle talk" here means engaging in polytheism, and 'Abd al-Rahman ibn Zayd ibn Aslam supported this meaning, while Ibn Jarir held that it refers to any speech that diverts from Allah's signs and following His path. Allah's phrase "to mislead from the path of Allah" means this is done deliberately to oppose Islam and its followers. There is a variant reading of the yā' in "li-yudilla" (to mislead) with a fatḥa (a) indicating that this is an outcome decreed by Divine will: it was destined that such people would be as described. Regarding the words "and take it in mockery," Mujahid said it means they mock the path of Allah and make fun of it, while Qatadah said it refers to mocking the signs of Allah. The interpretation of Mujahid is considered more appropriate. When Allah says: "Those have a humiliating punishment," it implies that because they belittled Allah's signs and His path, they themselves will be humiliated on the Day of Resurrection by enduring an everlasting disgraceful torment. Then Allah states: "And when Our verses are recited to him, he turns away arrogantly as if he did not hear them, as if there were deafness in his ears." This refers to the one who pursues frivolous amusement and delights so that when Qur'anic verses are recited to him, he turns aside and refuses to listen. His apparent deafness is due to his inability to benefit from hearing the verses and his lack of desire for them. The statement "Give him tidings of a painful punishment" indicates that he will suffer a similar painful torment in the afterlife as the distress he caused himself by neglecting the hearing and understanding of Allah's Book and verses.
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Sahih Muslim 37:159
Sahih Muslim · Book 37, Hadith 159 · Narrated by Abu Huraira
The Messenger of Allah said, "The bell is one of the musical instruments of Satan."
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Sunan an-Nasa'i 26:174
Sunan an-Nasa'i · Book 26, Hadith 174 · Narrated by Muhammad ibn Hatib
The Messenger of Allah stated: 'What separates the lawful from the forbidden is the drum and the voice in marriage.'
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Al-Kafi 2:207
Al-Kafi · Book 2, Hadith 207
Whoever says ten times, 'O God, O God,' is told, 'At your service, what is your need?' — OR — A man who experiences a severe headache—does he permit himself to break his fast? He said: If the headache is severe, and if he has a high fever, and if his eyes are severely inflamed, then it is permissible for him to break his fast. — OR — Ishaq ibn Umar, before his death, instructed that some slave girls who were female singers should be sold and the price brought to Abu al-Hasan (peace be upon him). I, Ibrahim, sold the slave girls for three hundred thousand dirhams and brought the money to him. I said to him: "One of your masters called Ishaq ibn Umar ordered at his death to sell some slave girls who were female singers and deliver the price to you. I have sold them, and this is the three hundred thousand dirhams." He said: "I do not need it, for this is unlawful money, and teaching them is disbelief, and listening to them is hypocrisy, and their price is unlawful." — OR — I said: A woman divorced three times, does she have residence or maintenance? He said: If she is pregnant, no. I said no. He said: She has no residence and no maintenance. — OR — Indeed, Ali (peace be upon him) did not inherit from any of his servants when they died if there was a relative; rather, he gave the inheritance to the kin.
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