Part 4

Rather, other evidence, either from the Quraan itself or from the authentic sunnah, must prove such a position.(*30) THE SECOND VERSE: Another verse alleged to be proof of the illegality of music, singing, etc is mentioned in surah 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 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 promoses. But Satan promises them nothing except deceit.}(*31) It is related that some of the commentators from the generation of the taabi'een, such as Mujahid and Dahhaak,(*32) interpreted Satan's exciting mankind with his voice to mean through the use of music, song and amusement. Ad-Dahaak 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.(*33) 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."(*34) 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 other unambiguous texts, which clearly show music, singing, etc. to be prohibited intrinsically and not due to some extraneous variable. THE THIRD VERSE: The final verse, and the one most often presented as proof of prohibition, is located in surah Luqmaan:(*35) 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 Jaamiul Bayaan, mentions that the interpreters of the Quraan differed as to the meaning of the term {lahwal hadith} (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 hadith}: (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 Masood, 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.(*36) It is related that Ibn Abbaas said it referred to "singing and the like."(*37) Jaabir is reported to view its meaning to signify singing and listening to songs.(*38) This general view pointing to censure of music and song was also held by a great number of taabi'een, such as Ikrimah, Mujaahid, Makhool and Umar bin Shuayb, to name only a few.(*39) The second category of interpretation centers around the idea that {lahwal hadith} indicates conversation inviting to or consisting of shirk (polytheism). This view was the view of some tafseer scholars from the generation after the companions, such as Ad-Dahaak and Abdur-Rahmaan bin Zayd bin Aslam.(*40) 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 hadith} includes "everything which distracts one from worship and the remembrance of Allah such as whiling the night away in idle conversation or entertainment, jokes, superstitous tales, songs and the likes thereof."(*41) 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.