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The relationship between Islam and music has long been a complex and controversial matter.^[1]^[2]^[3]^[4]^[5] Some Muslims believe that the Qur'an and Sunnah prohibit music (instruments and singing);^[6] however, other Muslims disagree and believe that some forms of music (instruments and singing) are permitted.^[2]^[7]^[8] Despite this controversy, music has been popular and flourished at various times and places in the Islamic world, often in palaces and private homes to avoid censorship.^[9]

In many parts of the Muslim world devotional/religious music and secular music is well developed and popular. In recent decades, "the advent of a whole new generation of Muslim musicians who try to blend their work and faith", has given the issue "extra significance".^[10]

Historically, Islamic art and music flourished during the Islamic Golden Age,^[11]^[12]^[13] yet it continued to flourish until the 19th century in the Ottoman, Safavi, and Mughal Empires. Ottoman music in particular developed into a diverse form of art music. It influenced Western composers of the Classical period. Islamic music is also credited with influencing European and Western music; for example, French musicologist Baron Rodolphe d'Erlanger in his assessment of the Abbasid Caliphate in Islamic history credits Abu Nasr Muhammad al-Farabi's Kitabu l'musiqi al-kabir ("The Great Book of Music") with this influence.^[14]

Overview

Strictly speaking, the words 'Islamic religious music' present a contradiction in terms. The practice of orthodox Sunni and Shi'a Islam does not involve any activity recognized within Muslim cultures as 'music'. The melodious recitation of the Holy Qur'an and the call to prayer are central to Islam, but generic terms for music have never been applied to them. Instead, specialist designations have been used. However, a wide variety of religious and spiritual genres that use musical instruments exists, usually performed at various public and private assemblies outside the orthodox sphere.
— Eckhard Neubauer, Veronica Doubleday, Islamic religious music, New Grove Dictionary of Music online^[15]

Music and interpretations of Islamic law

The question of whether music is permitted or forbidden in Islam is a matter of debate among scholars.^[10] The Qur'an does not specifically refer to music itself. Some scholars, however, have interpreted the phrase "idle talk", which is discouraged, as including music.^[10]

Music appears in several hadith in an unfavorable way, with one example being: "Singing sprouts hypocrisy in the heart as rain sprouts plants." But there is disagreement over the reliability of these narrations.^[10] Another hadith reads: "There will be among my Ummah people who will regard as permissible adultery, silk, alcohol and musical instruments."^[16] But again, the reliability of this hadith has also been questioned, most notably by Ibn Hazm al-Dhahiri.^[17]^{[page needed]}

Among the groups that believe the Quran and Islamic tradition "strictly" prohibit music are the Salafi,^[18] Wahhabi, and Deobandi denominations.^[10]

In his survey of Islamic scholarship of "enjoined what was good and forbade what was bad" in accordance to Islamic law, modern Orientalist historian Michael Cook found that

Attacks on offending objects are a ubiquitous theme ... There are, for example, chess-boards to be overturned, supposedly sacred trees to be cut down and decorative images to destroy or deface ... But the targets that are mentioned again and again are liquor and musical instruments. (An exception was sometimes made for tambourines which were used to announce marriages).^[19]

Prohibitions of music are rare or non-existent in majority-Muslim states since the coming to power of Muhammad bin Salman in Saudi Arabia, but have often been enforced where Islamist insurgents have gained power – in Afghanistan under Taliban rule;^[20] and at least as of January 2013, "across much of the two-thirds of Mali ... controlled by Islamic rebel groups".^[21]

According to the grand mufti of the Al-Azhar University, there is nothing in the Islamic reports prohibiting music:

the traditions (ahadith) used by those who consider music to be haram, if we accept them to be authentic, their meaning is always qualified (muqayyad) by the fact that they mention that type of music which is accompanied by immoral acts, alcohol consumption, fornication, and other vices. In fact, we do not know of any hadith condemning music that has not mentioned these vices.^[22]

and that music was played by the sahaba and Tabi'un:

It has been reported from the Prophet and many of his companions (sahaba), their successors (tabiun), the great leaders of the schools of law and jurisprudence that they used to listen to and attend musical events which were not accompanied by vices or prohibited acts. This is the view held by many of the scholars of Islamic jurisprudence (fuqaha). Their fatwa concluded that listening to musical instruments cannot be considered haram simply because they have a melody and sound. However, it only becomes haram for a person to listen to them when they become a tool to incite people towards immoral and prohibited behaviour or when they prevent a person from fulfilling his obligatory religious duties.^[23]

Varieties of opinion

There is a fairly wide difference of opinion over what exceptions can be made to the prohibition on music. Examples of what is allowed include: vocals but not instruments; vocals but only if the audience is of the same sex; vocals and drums, or vocals and traditional one sided drum and tambourine, but no other instruments; any kind of music provided it is not passionate, sexually suggestive, or has lyrics in violation of Islamic principles.

Some Muslims believe musical instruments are haram and only vocals are allowed, but the performer must be of the same gender as the audience.^[24]
A cappella music (whatever the audience) has led to a rich tradition of devotional singing in Islam.^[10] In support of singing being halal, the jurist Abu Bakr ibn al-Arabi says, "No sound hadith is available concerning the prohibition of singing", while Ibn Hazm says, "All that is reported on this subject is false and fabricated."^[25]
There are some Muslims who believe drums are permissible, but no other instruments.^[10]
Zakir Naik, maintains musical instruments are haram except for two—the daf (a traditional one sided drum) and tambourine, which are also mentioned in Hadith.^[26]
- According to the Deobandi scholar Muhammad ibn Adam Al-Kawthari, exception in the prohibition of music can be made for women playing the Daf, at celebrations and festivals, according to a minority group of Sunni Islam and another a group of Shiites.^[27] This exception comes from a well-known hadith in which two small girls were singing to a woman, and the Islamic Prophet Muhammad instructed Abu Bakr to let them continue, stating, "Leave them Abu Bakr, for every nation has an Eid (i.e. festival) and this day is our Eid."^[28]
Still other Muslims believe that all instruments are allowed, provided they are used for acceptable or halal types of music and are not sexually arousing or un-Islamic.^[25] Hence there is a long history of instrumental accompaniments to devotional songs, particularly in the Shia and Sufi traditions.^[10] Many Sufi orders use music as part of their worship, most notably in Qawwali performances.^[29]
According to the Irish Times, "a majority of Muslims" follow the view taken by modern scholars such as Yusuf al-Qaradawi that music is forbidden "only if it leads the believer into activities that are clearly defined as prohibited, such as drinking alcohol and illicit sex".^[10]

Imam al-Ghazali, reported several hadith and came to the conclusion that music in and of itself is permitted, saying: "All these Ahadith are reported by al-Bukhari and singing and playing are not haram." He also references a narration from Khidr, wherein a favorable opinion of music is expressed.^[30]^[24]

According to Hussein Rashid, "contemporary scholars including Shaykh al-Azhar Mahmud Shaltut, Shaykh Yusuf Qaradawi, and Ayatollah Ruhollah Khomeini have all issued legal rulings that audio arts [including music] that do not encourage people to go against the faith are permitted."^[31] Notable people who are regarded as having believed music is halal include Abu Bakr ibn al-Arabi, Ibn al-Qaisarani, Ibn Sina, Abu Hamid al-Ghazali, Abd al-Ghani al-Nabulsi, Rumi, Ibn Rushd, and Ibn Hazm.^{[citation needed]}

Yusuf al-Qaradawi in his book "The Lawful and the Prohibited in Islam", states songs/singing is not haram unless:

the subject matter of songs is "against the teachings of Islam", such as praising wine;
the "manner" of singing is haram, such as "being accompanied by suggestive sexual movement";
it leads to "excessive involvement with entertainment", such as wasting time that ought to be spent on religion;
if it "arouses one's passions, leads him towards sin, excites the animal instincts, and dulls spirituality";
if it is done "in conjunction with haram activities – for example, at a drinking party".^[25]

Shia interpretation and Iran

Based upon the ahadith, numerous Iranian Grand Ayatollahs; Sadiq Hussaini Shirazi, Mohammad-Reza Golpaygani, Lotfollah Safi Golpaygani, Mohammad-Taqi Mesbah-Yazdi, Ahmad Jannati and others, ruled that all music and instrument playing is haram, no matter the purpose.^[32]^[33]^[34]^{[better source needed]} Grand Ayatollah Ruhollah Khomeini held a similar religious position, stating on 23 July 1979: "If you want independence for your country, you must suppress music and not fear to be called old‐fashioned. Music is a betrayal of the nation and of youth."^[35] During the Iranian Revolution, Khomeini said: "...music is like a drug, whoever acquires the habit can no longer devote himself to important activities. We must completely eliminate it."^[36] From 1979 to 1989, all the music on radio and television was banned except occasional "revolutionary songs" that were performed in a strong martial style.^[37] After Khomeini's death, reformist Rafsanjani and Khatami administrations gradually lifted the ban on music. The current supreme leader of Iran, Ali Khamenei, in 2014 has stated his admiration of Western music,^[38] and nowadays music is officially permitted in Iran by the government as long as it is Iranian -- Iranian folk music, classical music, and pop music is allowed.^[39]

Doubts about prohibition

At least a few sources blame prohibition of music not on rigorous interpretation of scripture but the association of "fashionable" secular music "with erotic dance and drinking" (Jacob M. Landau),^[40] or "illicit behavior tied to music, rather than to the music itself" (Hussein Rashid).^[31] According to Rashid, the Quran, "contains no direct references to music", and hadith contains "conflicting evidence";^[31] Landau states that scholars antagonistic to music "relied on forced interpretations of a few unclear passages in the Qurʾān" or Hadīth".^[40]

Islamic music

Notwithstanding prohibitions on music by certain Islamic scholars, in many parts of the Muslim world devotional/religious music and secular music is well developed and popular. Historically, Islamic art and music flourished during the Islamic Golden Age.^[11]^[12]^[13] Today, secular and folk musical styles in the Muslim Middle East are found in Arabic music, Egyptian music, Iranian music, Turkish classical music; and in North Africa, Algerian, and Moroccan music. South Asia has distinctive style of music – Afghan, Bangladeshi, Maldivian, Pakistani music.^[41]

Nasheed is a Muslim devotional recitation music recited in various melodies by some Muslims of today without any musical instruments, or possibly with percussion.^[42]

Music for public religious celebrations includes:

Ta'zieh music (Shi'a) – a passion play depicting the martyrdom of Imam Hussein, part musical drama, part religious drama, rarely performed outside Iran;
Ashurah music (Shi'a) – performed during the Muharram mourning period, commemorating the deaths of Imam Hussein and his followers
Thikiri – from the Arabic word dhikr, means remembrance of God, performed by the Qadiriyya Sufi orders of waYao or Yao people in East and Southern Africa (Tanzania, Mozambique, Malawi, Zimbabwe and South Africa);
Manzuma – moral songs performed in Ethiopia;
Madih nabawi – Arabic hymns praising Muhammad.

At least according to one scholar, Jacob M. Landau, not only is secular and folk music found in regions throughout the Muslim world, but Islam has its own distinctive category of music -- the "Islamic music" or the "classical Islamic music" — that began development "with the advent of Islam about 610 CE" as a "new art".^[40] It formed from pre-Islamic Arabian music with "important contributions" from Persians, Byzantines, Turks, Imazighen (Berbers), and Moors. This music "is characterized by a highly subtle organization of melody and rhythm", where "the vocal component predominates over the instrumental", there is no harmony, only "a single line of melody", and the individual musician "is permitted, and indeed encouraged, to improvise". The core area where it is found stretches "from the Nile valley to Persia", and the farther away one travels, "the less one finds undiluted Islamic music."^[40]

References

^ Reynolds, Dwight F. (April 2015). The Cambridge Companion to Modern Arab Culture. Cambridge University Press. p. 140. doi:10.1017/CCO9781139021708.010. ISBN 978-0-521-89807-2. Besides celebrating the past tradition of slave girls who were bought and sold on the basis of the beauty of their voices and the depth of their song repertoire, the song also brings to the fore contentious issues concerning the permissibility of music in Muslim society. Since the birth of Islam, many have considered music to be an unacceptable distraction from a proper religious life: music, they declare, is haram (unlawful, impermissible). Others, however, have celebrated music's ability to foster aesthetic pleasure, communal celebration, and even, if properly employed, a means of achieving union with the Almighty here and now, the latter a belief of Sufi mystics. In Ghanni li shwayya, music is unabashedly celebrated, lauded for its ability to affect nature, cure illness, soothe the heart, and bring girls to dance.
^ ^a ^b Salhi, Kamal (December 2013). Music, Culture and Identity in the Muslim World: Performance, Politics and Piety. Routledge. p. 5. ISBN 978-1-317-96310-3. The attitude toward music [in the Muslim world] has always been ambivalent, as expressed in a series of contradictory feelings and concepts: predilection and mistrust; divine-devilish; exalting-disruptive; admissible-prohibited' (Shiloah nd). Views about the admissibility of music, or the art of sound, in the Muslim world, range from complete negation to complete acceptance, even of dance and other bodily expressions.
^ Sumarsam (2011). "Past and Present Issues of Islam within the Central Javanese Gamelan and Wayang Kulit". In Harnish, David D.; Rasmussen, Anne K. (eds.). Divine Inspirations: Music and Islam in Indonesia. Oxford University Press. pp. 45–79. doi:10.1093/acprof:oso/9780195385410.003.0002. ISBN 978-0-19-538542-7. The consideration of religious singing and instrumental music in the context of Islam is fraught with complexity and ambiguity (Neubauer & Doubleday 2001/12, 599)
^
Rasmussen, Anne (August 2010). Women, the Recited Qur'an, and Islamic Music in Indonesia. University of California Press. p. 170. ISBN 978-0-520-25549-4. Much has been written about the permissibility of music in Islamic contexts, particularly among scholars of Arab music, for whom the topic seems to be re- quired (see, for example, al-Faruqi 1985, 1986; Nasr 2000; Nelson 1985; Racy 1984; Rasmussen 2008; Frishkopf 1999; Sawa 1985, 1989; Farmer 1985; Otterbeck n.d.; and Danielson and Fisher 2002). The eminent musicologist Amnon Shiloah describes the "interminable" debate regarding the permissibility of music as already apparent during the first centuries of Islam in the Arabian Peninsula: "In all the major centers of Islam extending from India, Indonesia and Central Asia to Africa, legalists, theologians, spiritual leaders, urban custodians of morality, the literati and leaders of mystic confraternities, all took part in this debate which elicited views that vary from complete negation to full admittance of all musical forms and means including the controversial dance. Between the two extremes, one can find all possible nuances."(Shiloah 1997, 144)
- This quote from Shiloah is also quoted (a bit more fully) in: Østebø, Terje (December 2021). Routledge Handbook of Islam in Africa. Routledge. p. 358. ISBN 978-1-000-47172-4.
^ Shiloah, Amnon (1995). Music in the World of Islam: A Socio-cultural Study. Wayne State University Press. p. 60. ISBN 978-0-8143-2970-2. In sum, the attitude toward music has always been ambivalent, as expressed in a series of contradictory feelings and concepts: predilection and mistrust; divine-devilish; exalting-disruptive; admissible-prohibited.
^ Harris, Diana (2006). Music Education and Muslims. Trentham Books. p. 10. ISBN 978-1-85856-356-5. Raza (1991, p60) wrote 'the community misinterprets Islam according to their needs, and there are many passages in the hadith which descry music. Those often quoted include : ' Singing sprouts hypocrisy in the heart as rain sprouts plants' (al Baihaqi, in Lambat, 1998); 'Musical instruments are amongst the most powerful means by which the devil seduces human beings' (Farmer, 1973, p. 24-5). Probably the most important is a hadith narrated by al - Bukhari in which the Prophet (p.b.u.h.) is reported as saying that at some future time there will be people from my umma (the Muslim community) who will seek to make lawful fornication, the wearing of silk by men, wine drinking and the use of musical instruments.
^ Baker, Raymond William (June 2009). Islam Without Fear: Egypt and the New Islamists. Harvard University Press. p. 63. ISBN 978-0-674-02045-0. Ghazzaly also clarified the essential premise of New Islamist thinking that saw the arts as one among many powerful instruments given to Man by God... Ghazzaly rejected the idea put forward by the amirs that singing is haram, and in particular he objected strongly to the further notion advanced by many Islamists, both conservative and extremist, that a woman's voice is haram and should not be heard. On the other hand, Ghazzaly also refused to countenance the secularists' view that all lyrics set to music were appropriate for an Islamic society...
^ Cook, Michael (January 2001). Commanding Right and Forbidding Wrong in Islamic Thought. Cambridge University Press. ISBN 978-1-139-43160-6. An early statement of the contrary view, that music is permitted, is found in Mufaddal ibn Salama fi. later third/ninth century)
^ van Nieuwkerk, Karin (1998). "'"An Hour for God and an Hour for the Heart": Islam, Gender and Female Entertainment in Egypt'". Journal of Musical Anthropology of the Mediterranean. 3. ISSN 1825-621X. Since the birth of Islam the permissibility of music and singing has been debated. Not only the lawfulness of the performer but also of the audience was discussed. Advocates and opponents alike traced the legitimacy of their position back to the Quran and the hadiths, the sayings of the Prophet. As in present day Egypt, these debates on the lawfulness of music did not prevent the art from flourishing in palaces and private homes (Sawa 1989; Stigelbauer 1975).
^ ^a ^b ^c ^d ^e ^f ^g ^h ⁱ "Scholars and musicians hotly debate whether music is permissible or not". Irish Times. 21 July 2006. Retrieved 27 August 2021.
^ ^a ^b Bhattacharyya, Prasanta; Ghosh, Tapan Kumar (14 December 2016). Mapping out the Rushdie Republic: Some Recent Surveys. Cambridge Scholars. ISBN 9781443855624.
^ ^a ^b Bohlman, Philip V. (June 2013). Revival and Reconciliation: Sacred Music in the Making of European Modernity. Scarecrow Press. pp. 12–14. ISBN 978-0-8108-8269-0.
^ ^a ^b LIFE Aladdin. Time Home Entertainment. 24 May 2019. ISBN 9781547849031.
^ Bohlman, Philip V.; Werkman, Mary (June 7, 2013). Revival and Reconciliation: Sacred Music in the Making of European Modernity. Scarecrow Press, Chicago. ISBN 978-0-8108-8269-0 – via Google Books.
^ Neubauer, Eckhard; Doubleday, Veronica (2001). "Islamic religious music". Grove Music Online. doi:10.1093/gmo/9781561592630.article.52787. ISBN 978-1-56159-263-0. Retrieved 2021-04-12.
^ Sahih al-Bukhari, 5590.
^ ibn Hazm, Abu Muhammad Ali. Al-Muhalla.
^ Shavit, Uriya (2015). Sharī'a and Muslim Minorities: The Wasaṭī and Salafī Approaches to Fiqh Al-aqalliyyāt Al-Muslima. Oxford University Press. ISBN 978-0-19-875723-8. Music is one example: while permitted by wasațis, it is strongly prohibited by salafīs, who draw from lbn Taymiyya's depiction of it as strengthening satanic states. Salafīs hold that decisions that legitimize music deviate from the ways of the salaf, and those who promote them have no knowledge of Islam." The prohibition on music is strict... There are no exceptions...
^ Cook, Forbidding Wrong, 2003, p.32
^ Armangue, Bernat (25 September 2021). "Under Taliban, thriving music scene heads to silence". Associated Press. Retrieved 3 January 2022.
^ Denselow, Robin (15 January 2013). "Mali music ban by Islamists 'crushing culture to impose rule'". The Guardian. Retrieved 3 January 2022.
^ "Fatwa on music by the Grand Mufti and Shaykh of Al-Azhar". 26 April 2012.
^ "Fatwa on music by the Grand Mufti and Shaykh of Al-Azhar". 26 April 2012.
^ ^a ^b Magrini, Tullia (2005). Music and Gender: Perspectives from the Mediterranean. University of Chicago Press. p. 270. ISBN 0-226-50165-5.
^ ^a ^b ^c AL-QARADAWI, YUSUF (13 December 2006). "Singing and Music in Islam". Islamicity. Retrieved 26 August 2021.
^ Is Music Permitted in Islaam? – Dr Zakir Naik, 7 May 2020, archived from the original on 2021-12-22, retrieved 2021-06-16
^ "Music and Singing: A Detailed Fatwa". SunniPath. Archived from the original on 2008-04-23. Retrieved 2008-04-01.
^ Sahih Bukhari: "Sahih Bukhari Volume 005, Book 058, Hadith Number 268" Archived 2019-01-16 at the Wayback Machine retrieved October 27, 2016
^ "Is there room for music in Islam?". BBC. 2007-08-07. Retrieved 2008-04-01.
^ Shahbaz Center for Sufism & Islamic Studies" retrieved October 27, 2016
^ ^a ^b ^c Rashid, Hussein. "Music and Islam: A Deeper Look". Asia Society. Retrieved 3 January 2022.
^ "Islamic Love Dua Music and Islam » FAQ Topics » Music". www.islamiclovedua.com.
^ "Ayatollah Sayed Sadiq Hussaini al-Shirazi » FAQ Topics » Music". www.english.shirazi.ir. Archived from the original on 2021-01-26. Retrieved 2022-01-03.
^ Bureau, Gareth Smyth for Tehran (2015-03-13). "Iran's ayatollahs spring a surprise". The Guardian. Retrieved 2021-08-24. {{cite web}}: |last= has generic name (help)
^ Kifner, John (1979-07-24). "Khomeini Bans Broadcast Music, Saying It Corrupts Iranian Youth". The New York Times. ISSN 0362-4331. Retrieved 2021-08-24.
^ "Music and power in Iran: An instrument of propaganda and control – Qantara.de". Qantara.de – Dialogue with the Islamic World. 23 April 2014. Retrieved 2021-08-24.
^ Baily, John (2016). War, Exile and the Music of Afghanistan: The Ethnographer’s Tale. Taylor & Francis, p. 109.
^ The Telegraph: "Iran's Ayatollah Khamenei reveals surprising taste for Western music" retrieved October 27, 2016
^ The Guardian (Tehran Bureau): "Iranians pump up the volume for banned tunes" retrieved October 27, 2016
^ ^a ^b ^c ^d Landau, Jacob M. "Islamic Arts. Music". Britannica. Retrieved 4 January 2022.
^ "South Asian arts - Music, Instruments, Traditions | Britannica".
^ "Are Nashids Haram? - Islam Question & Answer".

External links

Islamic Arts, Music Britannica.com

[Reynolds2015-1] Reynolds, Dwight F. (April 2015). The Cambridge Companion to Modern Arab Culture. Cambridge University Press. p. 140. doi:10.1017/CCO9781139021708.010. ISBN 978-0-521-89807-2. Besides celebrating the past tradition of slave girls who were bought and sold on the basis of the beauty of their voices and the depth of their song repertoire, the song also brings to the fore contentious issues concerning the permissibility of music in Muslim society. Since the birth of Islam, many have considered music to be an unacceptable distraction from a proper religious life: music, they declare, is haram (unlawful, impermissible). Others, however, have celebrated music's ability to foster aesthetic pleasure, communal celebration, and even, if properly employed, a means of achieving union with the Almighty here and now, the latter a belief of Sufi mystics. In Ghanni li shwayya, music is unabashedly celebrated, lauded for its ability to affect nature, cure illness, soothe the heart, and bring girls to dance.

[Salhi2013-2] Salhi, Kamal (December 2013). Music, Culture and Identity in the Muslim World: Performance, Politics and Piety. Routledge. p. 5. ISBN 978-1-317-96310-3. The attitude toward music [in the Muslim world] has always been ambivalent, as expressed in a series of contradictory feelings and concepts: predilection and mistrust; divine-devilish; exalting-disruptive; admissible-prohibited' (Shiloah nd). Views about the admissibility of music, or the art of sound, in the Muslim world, range from complete negation to complete acceptance, even of dance and other bodily expressions.

[Sumarsam2011-3] Sumarsam (2011). "Past and Present Issues of Islam within the Central Javanese Gamelan and Wayang Kulit". In Harnish, David D.; Rasmussen, Anne K. (eds.). Divine Inspirations: Music and Islam in Indonesia. Oxford University Press. pp. 45–79. doi:10.1093/acprof:oso/9780195385410.003.0002. ISBN 978-0-19-538542-7. The consideration of religious singing and instrumental music in the context of Islam is fraught with complexity and ambiguity (Neubauer & Doubleday 2001/12, 599)

[4] Rasmussen, Anne (August 2010). Women, the Recited Qur'an, and Islamic Music in Indonesia. University of California Press. p. 170. ISBN 978-0-520-25549-4. Much has been written about the permissibility of music in Islamic contexts, particularly among scholars of Arab music, for whom the topic seems to be re- quired (see, for example, al-Faruqi 1985, 1986; Nasr 2000; Nelson 1985; Racy 1984; Rasmussen 2008; Frishkopf 1999; Sawa 1985, 1989; Farmer 1985; Otterbeck n.d.; and Danielson and Fisher 2002). The eminent musicologist Amnon Shiloah describes the "interminable" debate regarding the permissibility of music as already apparent during the first centuries of Islam in the Arabian Peninsula: "In all the major centers of Islam extending from India, Indonesia and Central Asia to Africa, legalists, theologians, spiritual leaders, urban custodians of morality, the literati and leaders of mystic confraternities, all took part in this debate which elicited views that vary from complete negation to full admittance of all musical forms and means including the controversial dance. Between the two extremes, one can find all possible nuances."(Shiloah 1997, 144)
This quote from Shiloah is also quoted (a bit more fully) in: Østebø, Terje (December 2021). Routledge Handbook of Islam in Africa. Routledge. p. 358. ISBN 978-1-000-47172-4.

[5] This quote from Shiloah is also quoted (a bit more fully) in: Østebø, Terje (December 2021). Routledge Handbook of Islam in Africa. Routledge. p. 358. ISBN 978-1-000-47172-4.

[Shiloah1995-5] Shiloah, Amnon (1995). Music in the World of Islam: A Socio-cultural Study. Wayne State University Press. p. 60. ISBN 978-0-8143-2970-2. In sum, the attitude toward music has always been ambivalent, as expressed in a series of contradictory feelings and concepts: predilection and mistrust; divine-devilish; exalting-disruptive; admissible-prohibited.

[Harris2006-6] Harris, Diana (2006). Music Education and Muslims. Trentham Books. p. 10. ISBN 978-1-85856-356-5. Raza (1991, p60) wrote 'the community misinterprets Islam according to their needs, and there are many passages in the hadith which descry music. Those often quoted include : ' Singing sprouts hypocrisy in the heart as rain sprouts plants' (al Baihaqi, in Lambat, 1998); 'Musical instruments are amongst the most powerful means by which the devil seduces human beings' (Farmer, 1973, p. 24-5). Probably the most important is a hadith narrated by al - Bukhari in which the Prophet (p.b.u.h.) is reported as saying that at some future time there will be people from my umma (the Muslim community) who will seek to make lawful fornication, the wearing of silk by men, wine drinking and the use of musical instruments.

[Baker2009-7] Baker, Raymond William (June 2009). Islam Without Fear: Egypt and the New Islamists. Harvard University Press. p. 63. ISBN 978-0-674-02045-0. Ghazzaly also clarified the essential premise of New Islamist thinking that saw the arts as one among many powerful instruments given to Man by God... Ghazzaly rejected the idea put forward by the amirs that singing is haram, and in particular he objected strongly to the further notion advanced by many Islamists, both conservative and extremist, that a woman's voice is haram and should not be heard. On the other hand, Ghazzaly also refused to countenance the secularists' view that all lyrics set to music were appropriate for an Islamic society...

[Cook2001-8] Cook, Michael (January 2001). Commanding Right and Forbidding Wrong in Islamic Thought. Cambridge University Press. ISBN 978-1-139-43160-6. An early statement of the contrary view, that music is permitted, is found in Mufaddal ibn Salama fi. later third/ninth century)

[9] van Nieuwkerk, Karin (1998). "'"An Hour for God and an Hour for the Heart": Islam, Gender and Female Entertainment in Egypt'". Journal of Musical Anthropology of the Mediterranean. 3. ISSN 1825-621X. Since the birth of Islam the permissibility of music and singing has been debated. Not only the lawfulness of the performer but also of the audience was discussed. Advocates and opponents alike traced the legitimacy of their position back to the Quran and the hadiths, the sayings of the Prophet. As in present day Egypt, these debates on the lawfulness of music did not prevent the art from flourishing in palaces and private homes (Sawa 1989; Stigelbauer 1975).

[IT-21-7-2006-10] ^ ^a ^b ^c ^d ^e ^f ^g ^h ⁱ "Scholars and musicians hotly debate whether music is permissible or not". Irish Times. 21 July 2006. Retrieved 27 August 2021.

[rushdie_republic-11] Bhattacharyya, Prasanta; Ghosh, Tapan Kumar (14 December 2016). Mapping out the Rushdie Republic: Some Recent Surveys. Cambridge Scholars. ISBN 9781443855624.

[Bohlman2013-12] Bohlman, Philip V. (June 2013). Revival and Reconciliation: Sacred Music in the Making of European Modernity. Scarecrow Press. pp. 12–14. ISBN 978-0-8108-8269-0.

[life-13] LIFE Aladdin. Time Home Entertainment. 24 May 2019. ISBN 9781547849031.

[14] Bohlman, Philip V.; Werkman, Mary (June 7, 2013). Revival and Reconciliation: Sacred Music in the Making of European Modernity. Scarecrow Press, Chicago. ISBN 978-0-8108-8269-0 – via Google Books.

[15] Neubauer, Eckhard; Doubleday, Veronica (2001). "Islamic religious music". Grove Music Online. doi:10.1093/gmo/9781561592630.article.52787. ISBN 978-1-56159-263-0. Retrieved 2021-04-12.

[16] Sahih al-Bukhari, 5590.

[17] Hazm, Abu Muhammad Ali. Al-Muhalla.

[18] Shavit, Uriya (2015). Sharī'a and Muslim Minorities: The Wasaṭī and Salafī Approaches to Fiqh Al-aqalliyyāt Al-Muslima. Oxford University Press. ISBN 978-0-19-875723-8. Music is one example: while permitted by wasațis, it is strongly prohibited by salafīs, who draw from lbn Taymiyya's depiction of it as strengthening satanic states. Salafīs hold that decisions that legitimize music deviate from the ways of the salaf, and those who promote them have no knowledge of Islam." The prohibition on music is strict... There are no exceptions...

[19] Cook, Forbidding Wrong, 2003, p.32

[AP-25.9.2021-20] Armangue, Bernat (25 September 2021). "Under Taliban, thriving music scene heads to silence". Associated Press. Retrieved 3 January 2022.

[Denselow-Mali-2013-21] Denselow, Robin (15 January 2013). "Mali music ban by Islamists 'crushing culture to impose rule'". The Guardian. Retrieved 3 January 2022.

[22] "Fatwa on music by the Grand Mufti and Shaykh of Al-Azhar". 26 April 2012.

[23] "Fatwa on music by the Grand Mufti and Shaykh of Al-Azhar". 26 April 2012.

[auto1-24] Magrini, Tullia (2005). Music and Gender: Perspectives from the Mediterranean. University of Chicago Press. p. 270. ISBN 0-226-50165-5.

[Singing_and_Music_in_Islam-25] AL-QARADAWI, YUSUF (13 December 2006). "Singing and Music in Islam". Islamicity. Retrieved 26 August 2021.

[26] Is Music Permitted in Islaam? – Dr Zakir Naik, 7 May 2020, archived from the original on 2021-12-22, retrieved 2021-06-16

[27] "Music and Singing: A Detailed Fatwa". SunniPath. Archived from the original on 2008-04-23. Retrieved 2008-04-01.

[28] Sahih Bukhari: "Sahih Bukhari Volume 005, Book 058, Hadith Number 268" Archived 2019-01-16 at the Wayback Machine retrieved October 27, 2016

[29] "Is there room for music in Islam?". BBC. 2007-08-07. Retrieved 2008-04-01.

[30] Shahbaz Center for Sufism & Islamic Studies" retrieved October 27, 2016

[Rashid-31] Rashid, Hussein. "Music and Islam: A Deeper Look". Asia Society. Retrieved 3 January 2022.

[32] "Islamic Love Dua Music and Islam » FAQ Topics » Music". www.islamiclovedua.com.

[33] "Ayatollah Sayed Sadiq Hussaini al-Shirazi » FAQ Topics » Music". www.english.shirazi.ir. Archived from the original on 2021-01-26. Retrieved 2022-01-03.

[34] Bureau, Gareth Smyth for Tehran (2015-03-13). "Iran's ayatollahs spring a surprise". The Guardian. Retrieved 2021-08-24. {{cite web}}: |last= has generic name (help)

[35] Kifner, John (1979-07-24). "Khomeini Bans Broadcast Music, Saying It Corrupts Iranian Youth". The New York Times. ISSN 0362-4331. Retrieved 2021-08-24.

[36] "Music and power in Iran: An instrument of propaganda and control – Qantara.de". Qantara.de – Dialogue with the Islamic World. 23 April 2014. Retrieved 2021-08-24.

[37] Baily, John (2016). War, Exile and the Music of Afghanistan: The Ethnographer’s Tale. Taylor & Francis, p. 109.

[38] The Telegraph: "Iran's Ayatollah Khamenei reveals surprising taste for Western music" retrieved October 27, 2016

[39] The Guardian (Tehran Bureau): "Iranians pump up the volume for banned tunes" retrieved October 27, 2016

[Britannica-40] Landau, Jacob M. "Islamic Arts. Music". Britannica. Retrieved 4 January 2022.

[41] "South Asian arts - Music, Instruments, Traditions | Britannica".

[42] "Are Nashids Haram? - Islam Question & Answer".

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@@ Line 1: / Line 1: @@
-{{Short description|none}}
+{{Short description|Relationship between Islam and music}}
-{{update|date=April 2022|reason=Many of the sources are old, unreliable or only partially cite the material}}
+The relationship between '''Islam and music''' has long been a complex and controversial matter.<ref name="Reynolds2015">{{cite book |last1=Reynolds |first1=Dwight F. |title=The Cambridge Companion to Modern Arab Culture |date=April 2015 |publisher=Cambridge University Press |isbn=978-0-521-89807-2 |page=140 |url=https://books.google.com/books?id=ifcGBwAAQBAJ&pg=PA140 |quote=Besides celebrating the past tradition of slave girls who were bought and sold on the basis of the beauty of their voices and the depth of their song repertoire, the song also brings to the fore contentious issues concerning the permissibility of music in Muslim society. Since the birth of Islam, many have considered music to be an unacceptable distraction from a proper religious life: music, they declare, is haram (unlawful, impermissible). Others, however, have celebrated music's ability to foster aesthetic pleasure, communal celebration, and even, if properly employed, a means of achieving union with the Almighty here and now, the latter a belief of Sufi mystics. In Ghanni li shwayya, music is unabashedly celebrated, lauded for its ability to affect nature, cure illness, soothe the heart, and bring girls to dance. |doi=10.1017/CCO9781139021708.010}}
-In many parts of the Muslim world devotional/religious music and secular music is well developed and popular. However, whether music is allowed under '''[[Islamic jurisprudence|Islamic law]]''' is historically disputed.<ref name=Al-Shawkani-8>{{Cite book|last=Al-Shawkani|first=Muhammed|title=Nayl Al-Awtaar|volume=8}}</ref> Views of legal scholars range from music being strictly forbidden, to generally forbidden but with varying restrictions such as singing is allowed, or some instruments such as drums are allowed, or allowed if it does not lead listeners into temptation. This can change considering their own decision. In recent decades, "the advent of a whole new generation of Muslim musicians who try to blend their work and faith", has given the issue "extra significance."<ref name="IT-21-7-2006"/>
+</ref><ref name=Salhi2013>
+{{cite book |last1=Salhi |first1=Kamal |title=Music, Culture and Identity in the Muslim World: Performance, Politics and Piety |date=December 2013 |publisher=Routledge |isbn=978-1-317-96310-3 |page=5 |url=https://books.google.com/books?id=Dc5iAgAAQBAJ&pg=PA5 |quote=The attitude toward music [in the Muslim world] has always been ambivalent, as expressed in a series of contradictory feelings and concepts: predilection and mistrust; divine-devilish; exalting-disruptive; admissible-prohibited' (Shiloah nd). Views about the admissibility of music, or the art of sound, in the Muslim world, range from complete negation to complete acceptance, even of dance and other bodily expressions.}}
+</ref><ref name="Sumarsam2011">
+{{cite book |last1=Sumarsam |editor1-last=Harnish |editor1-first=David D. |editor2-last=Rasmussen |editor2-first=Anne K. |title=Divine Inspirations: Music and Islam in Indonesia |date=2011 |publisher=Oxford University Press |isbn=978-0-19-538542-7 |pages=45–79 |chapter-url=https://books.google.com/books?id=YKwRDAAAQBAJ&pg=PA45 |chapter=Past and Present Issues of Islam within the Central Javanese Gamelan and Wayang Kulit |quote=The consideration of religious singing and instrumental music in the context of Islam is fraught with complexity and ambiguity (Neubauer & Doubleday 2001/12, 599) |doi=10.1093/acprof:oso/9780195385410.003.0002}}
+</ref><ref>
+{{cite book |last1=Rasmussen |first1=Anne |title=Women, the Recited Qur'an, and Islamic Music in Indonesia |date=August 2010 |publisher=University of California Press |isbn=978-0-520-25549-4 |page=170 |url=https://books.google.com/books?id=VbowDwAAQBAJ&pg=PA170 |quote=Much has been written about the permissibility of music in Islamic contexts, particularly among scholars of Arab music, for whom the topic seems to be re- quired (see, for example, al-Faruqi 1985, 1986; Nasr 2000; Nelson 1985; Racy 1984; Rasmussen 2008; Frishkopf 1999; Sawa 1985, 1989; Farmer 1985; Otterbeck n.d.; and Danielson and Fisher 2002). The eminent musicologist Amnon Shiloah describes the "interminable" debate regarding the permissibility of music as already apparent during the first centuries of Islam in the Arabian Peninsula: "In all the major centers of Islam extending from India, Indonesia and Central Asia to Africa, legalists, theologians, spiritual leaders, urban custodians of morality, the literati and leaders of mystic confraternities, all took part in this debate which elicited views that vary from complete negation to full admittance of all musical forms and means including the controversial dance. Between the two extremes, one can find all possible nuances."(Shiloah 1997, 144)}}
+* This quote from Shiloah is also quoted (a bit more fully) in: {{cite book |last1=Østebø |first1=Terje |title=Routledge Handbook of Islam in Africa |date=December 2021 |publisher=Routledge |isbn=978-1-000-47172-4 |page=358 |url=https://books.google.com/books?id=cc5JEAAAQBAJ&pg=PT358}}
+</ref><ref name="Shiloah1995">
+{{cite book |last1=Shiloah |first1=Amnon |title=Music in the World of Islam: A Socio-cultural Study |date=1995 |publisher=Wayne State University Press |isbn=978-0-8143-2970-2 |page=60 |url=https://books.google.com/books?id=S6gwlvp61s4C&pg=PA60 |quote=In sum, the attitude toward music has always been ambivalent, as expressed in a series of contradictory feelings and concepts: predilection and mistrust; divine-devilish; exalting-disruptive; admissible-prohibited.}}
+</ref> Some Muslims believe that the [[Qur'an]] and [[Sunnah]] prohibit music (instruments and singing);<ref name="Harris2006">{{cite book |last1=Harris |first1=Diana |title=Music Education and Muslims |date=2006 |publisher=Trentham Books |isbn=978-1-85856-356-5 |page=10 |url=https://books.google.com/books?id=ZkoJAQAAMAAJ |quote=Raza (1991, p60) wrote 'the community misinterprets Islam according to their needs, and there are many passages in the hadith which descry music. Those often quoted include : ' Singing sprouts hypocrisy in the heart as rain sprouts plants' (al Baihaqi, in Lambat, 1998); 'Musical instruments are amongst the most powerful means by which the devil seduces human beings' (Farmer, 1973, p. 24-5). Probably the most important is a hadith narrated by al - Bukhari in which the Prophet (p.b.u.h.) is reported as saying that at some future time there will be people from my umma (the Muslim community) who will seek to make lawful fornication, the wearing of silk by men, wine drinking and the use of musical instruments.}}</ref> however, other Muslims disagree and believe that some forms of music (instruments and singing) are permitted.<ref name=Salhi2013/><ref name="Baker2009">
+{{cite book |last1=Baker |first1=Raymond William |title=Islam Without Fear: Egypt and the New Islamists |date=June 2009 |publisher=Harvard University Press |isbn=978-0-674-02045-0 |page=63 |url=https://books.google.com/books?id=OA3XqoR4AE8C&pg=PA63 |quote=Ghazzaly also clarified the essential premise of New Islamist thinking that saw the arts as one among many powerful instruments given to Man by God... Ghazzaly rejected the idea put forward by the amirs that singing is haram, and in particular he objected strongly to the further notion advanced by many Islamists, both conservative and extremist, that a woman's voice is haram and should not be heard. On the other hand, Ghazzaly also refused to countenance the secularists' view that all lyrics set to music were appropriate for an Islamic society...}}</ref><ref name="Cook2001">{{cite book |last1=Cook |first1=Michael |title=Commanding Right and Forbidding Wrong in Islamic Thought |date=January 2001 |publisher=Cambridge University Press |isbn=978-1-139-43160-6 |url=https://books.google.com/books?id=eb5NMAL46mUC&pg=PA68 |quote=An early statement of the contrary view, that music is permitted, is found in Mufaddal ibn Salama fi. later third/ninth century)}}</ref> Despite this controversy, music has been popular and flourished at various times and places in the [[Islamic world]], often in palaces and private homes to avoid censorship.<ref>{{cite journal |last1=van Nieuwkerk |first1=Karin |title='"An Hour for God and an Hour for the Heart": Islam, Gender and Female Entertainment in Egypt' |journal=Journal of Musical Anthropology of the Mediterranean |date=1998 |volume=3 |url=https://www2.umbc.edu/MA/index/number3/nieuwkerk/karin_3.htm |issn=1825-621X |quote=Since the birth of Islam the permissibility of music and singing has been debated. Not only the lawfulness of the performer but also of the audience was discussed. Advocates and opponents alike traced the legitimacy of their position back to the Quran and the hadiths, the sayings of the Prophet. As in present day Egypt, these debates on the lawfulness of music did not prevent the art from flourishing in palaces and private homes (Sawa 1989; Stigelbauer 1975).}}</ref>
+In many parts of the Muslim world devotional/religious music and secular music is well developed and popular. In recent decades, "the advent of a whole new generation of Muslim musicians who try to blend their work and faith", has given the issue "extra significance".<ref name="IT-21-7-2006"/>
+Historically, [[Islamic art]] and music flourished during the [[Islamic Golden Age]],<ref name="rushdie republic">{{cite book |url=https://books.google.com/books?id=C-u2DQAAQBAJ&dq=music+flourish+islamic+golden+age&pg=PA173 |title=Mapping out the Rushdie Republic: Some Recent Surveys |isbn=9781443855624 |last1=Bhattacharyya |first1=Prasanta |last2=Ghosh |first2=Tapan Kumar |date=14 December 2016|publisher=Cambridge Scholars }}</ref><ref name="Bohlman2013">{{cite book |last1=Bohlman |first1=Philip V. |url=https://books.google.com/books?id=Sr3UaHYtfh8C&pg=PA12 |title=Revival and Reconciliation: Sacred Music in the Making of European Modernity |date=June 2013 |publisher=Scarecrow Press |isbn=978-0-8108-8269-0 |pages=12–14}}</ref><ref name="life">{{cite book |url=https://books.google.com/books?id=P7ibDwAAQBAJ&dq=music+flourished+islamic+golden+age&pg=PT11 |title=LIFE Aladdin |date=24 May 2019 |publisher=Time Home Entertainment |isbn=9781547849031}}</ref> yet it continued to flourish until the 19th century in the [[Ottoman Empire|Ottoman]], [[Safavid Iran|Safavi]], and [[Mughal Empire|Mughal]] Empires. [[Ottoman music]] in particular developed into a diverse form of art music. It [[Turkish music (style)|influenced Western composers]] of the [[Classical period (music)|Classical period]]. Islamic music is also credited with influencing European and Western music; for example, French musicologist [[Baron Rodolphe d'Erlanger]] in his assessment of the [[Abbasid Caliphate]] in Islamic history credits [[Abu Nasr Muhammad al-Farabi]]'s ''Kitabu l'musiqi al-kabir'' ("The Great Book of Music") with this influence.<ref>{{cite book |url=https://books.google.com/books?id=Sr3UaHYtfh8C&dq=music+flourished+islamic+golden+age&pg=PA13|title=Revival and Reconciliation: Sacred Music in the Making of European Modernity|first1=Philip V. |last1=Bohlman |first2=Mary |last2=Werkman |date=June 7, 2013 |publisher=Scarecrow Press, Chicago |isbn=978-0-8108-8269-0 |via=Google Books}}</ref>
 ==Overview==
@@ Line 7: / Line 24: @@
 ==Music and interpretations of Islamic law==
-One scholar, Jacob M. Landau, discerns "four main groups" in the dispute over whether music is [[haram]]:
-# uncompromising purists opposed to any musical expression;<ref name="Britannica-Music and religion"/>
-# religious authorities admitting only the cantillation of the Qurʾān and the call to prayer, or adhān;<ref name="Britannica-Music and religion"/>
-# scholars and musicians favouring music, believing there to be no musical difference between secular and religious music;<ref name="Britannica-Music and religion"/> and
-# important mystical fraternities, for whom music and dance were a means toward unity with God.<ref name="Britannica-Music and religion">{{cite web |title=Islamic Arts. Music and religion |last1=Landau |first1=Jacob M. |url=https://www.britannica.com/topic/Islamic-arts/Music#ref13801 |website=Britannica |access-date=4 January 2022}}</ref>
+The question of whether music is permitted or forbidden in Islam is a matter of debate among scholars.<ref name="IT-21-7-2006"/> The [[Qur'an]] does not specifically refer to music itself. Some scholars, however, have interpreted the phrase "idle talk", which is discouraged, as including music.<ref name="IT-21-7-2006"/>
-===Prohibited, no exceptions (the call to prayer is not a song)===
-Those who believe the [[Quran]] and [[hadith]] "strictly" prohibits music include the [[Salafi]] and [[Deobandi]] denominations, respectively.<ref name="IT-21-7-2006">{{cite news |title=Scholars and musicians hotly debate whether music is permissible or not |url=https://www.irishtimes.com/news/scholars-and-musicians-hotly-debate-whether-music-is-permissible-or-not-1.1262467 |access-date=27 August 2021 |agency=Irish Times |date=21 July 2006}}</ref>
+Music appears in several [[hadith]] in an unfavorable way, with one example being: "Singing sprouts hypocrisy in the heart as rain sprouts plants." But there is disagreement over the reliability of these narrations.<ref name="IT-21-7-2006" /> Another hadith reads: "There will be among my [[Ummah]] people who will regard as permissible adultery, silk, alcohol and musical instruments."<ref>[[Sahih al-Bukhari]], 5590.</ref> But again, the reliability of this hadith has also been questioned, most notably by [[Ibn Hazm|Ibn Hazm al-Dhahiri]].<ref>{{cite book|last=ibn Hazm|first=Abu Muhammad Ali|title=Al-Muhalla}}</ref>{{Page needed|date=November 2024}}
-The Quran does not specifically refer to music itself. Yet, some scholars ([[Ibn Abbas|Ibn ‘Abbaas]], [[Al-Hasan al-Basri]], [[Abdul-Rahman al-Sa'di|Al-Sa’di]], [[Ibn al-Qayyim]], Abu’l-Sahbaa’) have interpreted the phrase "idle talk" in [[Sura]] (chapter) of [[Luqman (sūrah)|Luqman]] as referring to music:
+Among the groups that believe the Quran and Islamic tradition "strictly" prohibit music are the [[Salafi movement|Salafi]],<ref>{{cite book |last1=Shavit |first1=Uriya |title=Sharī'a and Muslim Minorities: The Wasaṭī and Salafī Approaches to Fiqh Al-aqalliyyāt Al-Muslima |date=2015 |publisher=Oxford University Press |isbn=978-0-19-875723-8 |url=https://books.google.com/books?id=t_fHCgAAQBAJ&pg=PA73 |quote=Music is one example: while permitted by wasațis, it is strongly prohibited by salafīs, who draw from lbn Taymiyya's depiction of it as strengthening satanic states. Salafīs hold that decisions that legitimize music deviate from the ways of the salaf, and those who promote them have no knowledge of Islam." The prohibition on music is strict... There are no exceptions...}}</ref> [[Wahhabism|Wahhabi]], and [[Deobandi movement|Deobandi]] denominations.<ref name="IT-21-7-2006">{{cite news |title=Scholars and musicians hotly debate whether music is permissible or not |url=https://www.irishtimes.com/news/scholars-and-musicians-hotly-debate-whether-music-is-permissible-or-not-1.1262467 |access-date=27 August 2021 |agency=Irish Times |date=21 July 2006}}</ref>
-* "And of mankind is he who purchases <u>idle talks</u> [in another translation: "<u>the amusement of speech</u>"; in yet another: "<u>theatrics</u>"] to mislead others from the path of Allah..." [Luqmaan 31:6].
+In his survey of Islamic scholarship of "[[Enjoining good and forbidding wrong|enjoined what was good and forbade what was bad]]" in accordance to Islamic law, modern Orientalist historian Michael Cook found that
-Several scholars have also proposed as evidence that music is forbidden the passage in which Allah says to [[Iblis]]: "And befool them gradually, those whom you can fool among them, with your voice, mobilize against them all your cavalry and infantry, manipulate them in their wealth and children, and make them promises." [al-Israa’ 17:64]<ref>{{Cite web|title=Surah Al-Isra - 1-111|url=https://quran.com/al-isra?locale=en&font=v1&reading=false&translations=131%2C20|access-date=2021-08-31|website=quran.com}}</ref><ref>[http://www.islam-qa.com/index.php?ref=5011&ln=eng Islam-QA website: "Ruling on so-called 'Islamic' songs with musical instruments"] [[Islam-QA]] retrieved June 22, 2013</ref><ref>{{Cite web|title=Sunan Ibn Majah 4020 – Tribulations – كتاب الفتن – Sunnah.com – Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم)|url=https://sunnah.com/ibnmajah:4020|access-date=2021-02-21|website=sunnah.com}}</ref>
+<blockquote>Attacks on offending objects are a ubiquitous theme ... There are, for example, chess-boards to be overturned, supposedly sacred trees to be cut down and decorative images to destroy or deface ... But the targets that are mentioned again and again are liquor and musical instruments. (An exception was sometimes made for tambourines which were used to announce marriages).<ref>Cook, ''Forbidding Wrong'', 2003, p.32</ref></blockquote>
-It has also been said that some hadith refer to music, "always in an unfavourable way"<ref name="IT-21-7-2006" />—for example:
-*"Singing sprouts hypocrisy in the heart as rain sprouts plants";<ref name="IT-21-7-2006" />
-*"There will be among my [[Ummah]] people who will regard as permissible adultery, silk, alcohol and musical instruments".<ref>[[Sahih al-Bukhari]], 5590.</ref> Some dispute the authenticity of this hadith, most notably Ibn Hazm al-Dhahiri.<ref>{{Cite book|last=ibn Hazm|first=Abu Muhammad Ali|title=Al-Muhalla}}</ref>—Therefore, there is disagreement over whether these hadiths are reliable or weak.<ref name="IT-21-7-2006" />
-In his survey of Islamic scholarship of "[[Enjoining good and forbidding wrong|enjoined what was good and forbade what was bad]]" in accordance to Islamic law, historian Michael Cook found that
-<blockquote>"Attacks on offending objects are a ubiquitous theme ... There are, for example, chess-boards to be overturned, supposedly sacred trees to be cut down and decorative images to destroy or deface ... But the targets that are mentioned again and again are liquor and musical instruments. (An exception was sometimes made for tambourines which were used to announce marriages)."<ref>Cook, ''Forbidding Wrong'', 2003, p.32</ref></blockquote>
 Prohibitions of music are rare or non-existent in majority-Muslim states since the coming to power of [[Muhammad bin Salman]] in [[Saudi Arabia]], but have often been enforced where Islamist insurgents have gained power – in [[Afghanistan]] under [[Taliban]] rule;<ref name="AP-25.9.2021">{{cite news |last1=Armangue |first1=Bernat |title=Under Taliban, thriving music scene heads to silence |url=https://apnews.com/article/entertainment-middle-east-music-arts-and-entertainment-afghanistan-a2ac1095df0568387d6cee15eb82a3b5 |access-date=3 January 2022 |work=Associated Press |date=25 September 2021}}</ref> and at least as of January 2013, "across much of the two-thirds of [[Mali War#Claims against Islamists|Mali]] ... controlled by Islamic rebel groups".<ref name="Denselow-Mali-2013">{{cite news |last1=Denselow |first1=Robin |title=Mali music ban by Islamists 'crushing culture to impose rule' |url=https://www.theguardian.com/music/2013/jan/15/mali-music-ban-islamists-crushing |access-date=3 January 2022 |agency=The Guardian |date=15 January 2013}}</ref>
+According to the grand mufti of the [[Al-Azhar University]], there is nothing in the Islamic reports prohibiting music:<blockquote>the traditions (ahadith) used by those who consider music to be haram, if we accept them to be authentic, their meaning is always qualified (muqayyad) by the fact that they mention that type of music which is accompanied by immoral acts, alcohol consumption, fornication, and other vices. In fact, we do not know of any hadith condemning music that has not mentioned these vices.<ref>{{cite web | url=https://islamictext.wordpress.com/music-azhar-fatwa/ | title=Fatwa on music by the Grand Mufti and Shaykh of Al-Azhar | date=26 April 2012 }}</ref></blockquote> and that music was played by the [[sahaba]] and [[Tabi'un]]:<blockquote>It has been reported from the Prophet and many of his companions (sahaba), their successors (tabiun), the great leaders of the schools of law and jurisprudence that they used to listen to and attend musical events which were not accompanied by vices or prohibited acts. This is the view held by many of the scholars of Islamic jurisprudence (fuqaha). Their fatwa concluded that listening to musical instruments cannot be considered haram simply because they have a melody and sound. However, it only becomes haram for a person to listen to them when they become a tool to incite people towards immoral and prohibited behaviour or when they prevent a person from fulfilling his obligatory religious duties.<ref>{{cite web | url=https://islamictext.wordpress.com/music-azhar-fatwa/ | title=Fatwa on music by the Grand Mufti and Shaykh of Al-Azhar | date=26 April 2012 }}</ref></blockquote>
-===Some exceptions===
-There is a fairly wide difference of opinion over what exceptions can be made to the prohibition on music. Examples of what is allowed include: vocals but not instruments; vocals but only if the audience is of the same gender; vocals and drums, or vocals and traditional one sided drum and tambourine, but no other instruments; any kind of music provided it is not passionate, sexually suggestive, or has lyrics in violation of Islam.
+===Varieties of opinion===
+There is a fairly wide difference of opinion over what exceptions can be made to the prohibition on music. Examples of what is allowed include: vocals but not instruments; vocals but only if the audience is of the same sex; vocals and drums, or vocals and traditional one sided drum and tambourine, but no other instruments; any kind of music provided it is not passionate, sexually suggestive, or has lyrics in violation of Islamic principles.
 *Some Muslims believe musical instruments are [[haram]] and only vocals are allowed, but the performer must be of the same gender as the audience.<ref name="auto1">{{cite book |title=Music and Gender: Perspectives from the Mediterranean |last=Magrini |first=Tullia |year=2005 |publisher=University of Chicago Press |isbn=0-226-50165-5 |url=https://books.google.com/books?id=kE1rg0bxXdEC&q=islam%2Bsinging%2Bgender&pg=PA272 |page=270 }}</ref>
-*Non-instrumental music (whatever the audience) has led to a rich tradition of a cappella devotional singing in Islam.<ref name="IT-21-7-2006"/> In support of singing being halal, the jurist [[Abu Bakr ibn al-Arabi]] says, "No sound hadith is available concerning the prohibition of singing", while [[Ibn Hazm]] says, "All that is reported on this subject is false and fabricated."<ref name="Singing and Music in Islam"/>
+*A cappella music (whatever the audience) has led to a rich tradition of devotional singing in Islam.<ref name="IT-21-7-2006"/> In support of singing being halal, the jurist [[Abu Bakr ibn al-Arabi]] says, "No sound hadith is available concerning the prohibition of singing", while [[Ibn Hazm]] says, "All that is reported on this subject is false and fabricated."<ref name="Singing and Music in Islam"/>
 *There are some Muslims who believe drums are permissible, but no other instruments.<ref name="IT-21-7-2006"/>
-*[[Zakir Naik]], maintains musical instruments are haram except for two—the [[daf]] (a traditional one sided [[drum]]) and tambourine, which are also mentioned in Hadith.<ref>{{Citation|title=Is Music Permitted in Islaam? – Dr Zakir Naik|url=https://www.youtube.com/watch?v=fjeczXPnIHg |archive-url=https://ghostarchive.org/varchive/youtube/20211222/fjeczXPnIHg |archive-date=2021-12-22 |url-status=live|language=en|access-date=2021-06-16}}{{cbignore}}</ref>
+*[[Zakir Naik]], maintains musical instruments are haram except for two—the [[daf]] (a traditional one sided [[drum]]) and tambourine, which are also mentioned in Hadith.<ref>{{Citation|title=Is Music Permitted in Islaam? – Dr Zakir Naik| date=7 May 2020 |url=https://www.youtube.com/watch?v=fjeczXPnIHg |archive-url=https://ghostarchive.org/varchive/youtube/20211222/fjeczXPnIHg |archive-date=2021-12-22 |url-status=live|language=en|access-date=2021-06-16}}{{cbignore}}</ref>
-**An exception in the prohibition of music can be made for women playing the [[Daf]], at celebrations and festivals, according to a minority group of [[Sunni Islam]] and another a group of [[Shia Islam|Shiites]].<ref>{{cite web |url=http://qa.sunnipath.com/issue_view.asp?HD=1&ID=1786&CATE=142 |title=Music and Singing: A Detailed Fatwa |access-date=2008-04-01 |work=SunniPath |url-status=dead |archive-url=https://web.archive.org/web/20080423113623/http://qa.sunnipath.com/issue_view.asp?HD=1&ID=1786&CATE=142 |archive-date=2008-04-23 }}</ref> This exception comes from a well-known hadith in which two small girls were singing to a woman, and the Islamic Prophet Muhammad instructed [[Abu Bakr]] to let them continue, stating, "Leave them Abu Bakr, for every nation has an Eid (i.e. festival) and this day is our Eid".<ref>[http://hadithcollection.com/sahihbukhari/91--sp-101/4543--sahih-bukhari-volume-005-book-058-hadith-number-268.html Sahih Bukhari: "Sahih Bukhari Volume 005, Book 058, Hadith Number 268"] {{Webarchive|url=https://web.archive.org/web/20190116100427/http://hadithcollection.com/sahihbukhari/91--sp-101/4543--sahih-bukhari-volume-005-book-058-hadith-number-268.html |date=2019-01-16 }} retrieved October 27, 2016</ref>
+**According to the [[Deobandi movement|Deobandi scholar]] [[Muhammad ibn Adam Al-Kawthari]], exception in the prohibition of music can be made for women playing the [[Daf]], at celebrations and festivals, according to a minority group of [[Sunni Islam]] and another a group of [[Shia Islam|Shiites]].<ref>{{cite web |url=http://qa.sunnipath.com/issue_view.asp?HD=1&ID=1786&CATE=142 |title=Music and Singing: A Detailed Fatwa |access-date=2008-04-01 |work=SunniPath |url-status=dead |archive-url=https://web.archive.org/web/20080423113623/http://qa.sunnipath.com/issue_view.asp?HD=1&ID=1786&CATE=142 |archive-date=2008-04-23 }}</ref> This exception comes from a well-known hadith in which two small girls were singing to a woman, and the Islamic Prophet Muhammad instructed [[Abu Bakr]] to let them continue, stating, "Leave them Abu Bakr, for every nation has an Eid (i.e. festival) and this day is our Eid."<ref>[http://hadithcollection.com/sahihbukhari/91--sp-101/4543--sahih-bukhari-volume-005-book-058-hadith-number-268.html Sahih Bukhari: "Sahih Bukhari Volume 005, Book 058, Hadith Number 268"] {{Webarchive|url=https://web.archive.org/web/20190116100427/http://hadithcollection.com/sahihbukhari/91--sp-101/4543--sahih-bukhari-volume-005-book-058-hadith-number-268.html |date=2019-01-16 }} retrieved October 27, 2016</ref>
-*Still other Muslims believe that all instruments are allowed, provided they are used for acceptable or halal types of music and are not sexually arousing or un-Islamic.<ref name="Singing and Music in Islam"/> Hence there is a long history of instrumental accompaniments to devotional songs, particularly in the Shia and Sufi traditions.<ref name="IT-21-7-2006"/> Many [[Sufi]] orders use music as part of their worship.<ref>{{cite news |title=Is there room for music in Islam? |url=https://www.bbc.co.uk/london/content/articles/2007/08/02/redbridge_sufi_feature.shtml |work=BBC |date=2007-08-07 |access-date=2008-04-01 }}</ref>
+*Still other Muslims believe that all instruments are allowed, provided they are used for acceptable or halal types of music and are not sexually arousing or un-Islamic.<ref name="Singing and Music in Islam"/> Hence there is a long history of instrumental accompaniments to devotional songs, particularly in the Shia and Sufi traditions.<ref name="IT-21-7-2006"/> Many [[Sufi]] orders use music as part of their worship, most notably in [[Qawwali]] performances.<ref>{{cite news |title=Is there room for music in Islam? |url=https://www.bbc.co.uk/london/content/articles/2007/08/02/redbridge_sufi_feature.shtml |work=BBC |date=2007-08-07 |access-date=2008-04-01 }}</ref>
 *According to the Irish Times, "a majority of Muslims" follow the view taken by modern scholars such as [[Yusuf al-Qaradawi]] that music is forbidden "only if it leads the believer into activities that are clearly defined as prohibited, such as drinking alcohol and illicit sex".<ref name="IT-21-7-2006"/>
 Imam [[al-Ghazali]], reported several hadith and came to the conclusion that music in and of itself is permitted, saying: "All these Ahadith are reported by [[al-Bukhari]] and singing and playing are not haram." He also references a narration from Khidr, wherein a favorable opinion of music is expressed.<ref>[http://www.shahbazcenter.org/is-music-haram.htm Shahbaz Center for Sufism & Islamic Studies"] retrieved October 27, 2016</ref><ref name="auto1" />
-Although al-Ghazali was reported to be weak in hadeeth according to Majmoo al-Fatawa which was written by Ibn Taymiyyah. Considering al-Ghazali's opinion is very weak and the majority of islamic scholars declared that music is haram including imam Abu Hanifa and Imam Malik thus according to Imam Malik and Imam Abu Hanifa whom was the strictest when it came to this matter both of them considered whoever listens to music is considered a faasiq (major sinner).
 According to Hussein Rashid, "contemporary scholars including Shaykh al-Azhar Mahmud Shaltut, Shaykh Yusuf Qaradawi, and Ayatollah Ruhollah Khomeini have all issued legal rulings that audio arts [including music] that do not encourage people to go against the faith are permitted."<ref name="Rashid">{{cite web |last1=Rashid |first1=Hussein |title=Music and Islam: A Deeper Look |url=https://asiasociety.org/arts/music-and-islam-deeper-look |website=Asia Society |access-date=3 January 2022}}</ref>
-Notable people who are regarded as having believed music is halal include [[Abu Bakr ibn al-Arabi]], [[Ibn al-Qaisarani]], [[Ibn Sina]], [[Abu Hamid al-Ghazali]], [[Rumi]], [[Ibn Rushd]], and [[Ibn Hazm]].{{Citation needed|date=September 2011}}<ref>{{cite web|url=http://submission.org/music_and_singing.html|title=Music & Singing – Submission.org – Your best source for Submission (Islam)|website=submission.org}}</ref><ref>{{Cite web|url=https://fiqh.islamonline.net/en/what-does-islam-say-on-music/|archiveurl=https://web.archive.org/web/20061021205429/http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar%2FFatwaE%2FFatwaE&cid=1119503545728|url-status=dead|title=What Does Islam Say on Music?|date=August 1, 2004|archivedate=October 21, 2006|website=Fiqh}}</ref>
+Notable people who are regarded as having believed music is halal include [[Abu Bakr ibn al-Arabi]], [[Ibn al-Qaisarani]], [[Ibn Sina]], [[Abu Hamid al-Ghazali]], [[Abd al-Ghani al-Nabulsi]], [[Rumi]], [[Ibn Rushd]], and [[Ibn Hazm]].{{Citation needed|date=September 2011}}
-;Yusuf al-Qaradawi
 [[Yusuf al-Qaradawi]] in his book "The Lawful and the Prohibited in Islam", states songs/singing is not haram unless:
 #the subject matter of songs is "against the teachings of Islam", such as praising wine;
@@ Line 58: / Line 63: @@
 {{Main article|Music of Iran}}
-Based upon the authentic Islamic ahadith, numerous Iranian [[Marja'|Grand Ayatollah]]s; [[Sadiq Hussaini Shirazi]], [[Mohammad-Reza Golpaygani]], [[Lotfollah Safi Golpaygani]], [[Mohammad-Taqi Mesbah-Yazdi]], [[Ahmad Jannati]] and others, ruled that all music and instrument playing is haram, no matter the purpose.<ref>{{cite web|url=https://www.islamiclovedua.com/is-music-haram-in-islam/|title=Islamic Love Dua Music and Islam » FAQ Topics » Music|website=www.islamiclovedua.com}}</ref><ref>{{cite web|url=http://www.english.shirazi.ir/ufaqs/question-what-type-of-listening-music-is-allowed-in-islam/|title=Ayatollah Sayed Sadiq Hussaini al-Shirazi » FAQ Topics » Music|website=www.english.shirazi.ir}}</ref><ref>{{Cite web|last=Bureau|first=Gareth Smyth for Tehran|date=2015-03-13|title=Iran's ayatollahs spring a surprise|url=http://www.theguardian.com/world/iran-blog/2015/mar/13/iran-supreme-mohammad-yazdi-leader-in-waiting|access-date=2021-08-24|website=The Guardian|language=en}}</ref>{{better source needed|date=April 2022}} Grand Ayatollah [[Ruhollah Khomeini]] held similar religious position, stating on 23 July 1979: "If you want independence for your country, you must suppress music and not fear to be called old‐fashioned. Music is a betrayal of the nation and of youth."<ref>{{Cite news|last=Kifner|first=John|date=1979-07-24|title=Khomeini Bans Broadcast Music, Saying It Corrupts Iranian Youth|language=en-US|work=The New York Times|url=https://www.nytimes.com/1979/07/24/archives/khomeini-bans-broadcast-music-saying-it-corrupts-iranian-youth.html|access-date=2021-08-24|issn=0362-4331}}</ref> During the [[Iranian Revolution]], Khomeini said: "...music is like a drug, whoever acquires the habit can no longer devote himself to important activities. We must completely eliminate it."<ref>{{Cite web|title=Music and power in Iran: An instrument of propaganda and control – Qantara.de|url=https://en.qantara.de/content/music-and-power-in-iran-an-instrument-of-propaganda-and-control|access-date=2021-08-24|website=Qantara.de – Dialogue with the Islamic World|language=en}}</ref> From 1979 to 1989, all the music on radio and television was banned except occasional "revolutionary songs" that were performed in a strong [[Martial music|martial style]].<ref>Baily, John (2016). War, Exile and the Music of Afghanistan: The Ethnographer’s Tale. Taylor & Francis, p. 109.</ref> After Khomeini's death, reformist [[Presidency of Akbar Hashemi Rafsanjani|Rafsanjani]] and [[Presidency of Mohammad Khatami|Khatami]] administrations gradually lifted the ban on music. The current supreme leader of Iran, [[Ali Khamenei]], in 2014 has stated his admiration of [[Western culture#Music|Western music]],<ref>[https://www.telegraph.co.uk/news/worldnews/middleeast/iran/10918022/Irans-Ayatollah-Khamenei-reveals-surprising-taste-for-Western-music.html The Telegraph: "Iran's Ayatollah Khamenei reveals surprising taste for Western music"] retrieved October 27, 2016</ref> and nowadays music is officially permitted in Iran by the government as long as it is Iranian -- [[Iranian folk music]], [[Iranian classical music|classical music]], and [[Iranian pop music|pop music]] is allowed.<ref>[https://www.theguardian.com/world/iran-blog/2013/may/07/iranians-pump-volume-banned-tunes The Guardian (Tehran Bureau): "Iranians pump up the volume for banned tunes"] retrieved October 27, 2016</ref>
+Based upon the ahadith, numerous Iranian [[Marja'|Grand Ayatollah]]s; [[Sadiq Hussaini Shirazi]], [[Mohammad-Reza Golpaygani]], [[Lotfollah Safi Golpaygani]], [[Mohammad-Taqi Mesbah-Yazdi]], [[Ahmad Jannati]] and others, ruled that all music and instrument playing is haram, no matter the purpose.<ref>{{cite web|url=https://www.islamiclovedua.com/is-music-haram-in-islam/|title=Islamic Love Dua Music and Islam » FAQ Topics » Music|website=www.islamiclovedua.com}}</ref><ref>{{cite web|url=http://www.english.shirazi.ir/ufaqs/question-what-type-of-listening-music-is-allowed-in-islam/|title=Ayatollah Sayed Sadiq Hussaini al-Shirazi » FAQ Topics » Music|website=www.english.shirazi.ir|access-date=2022-01-03|archive-date=2021-01-26|archive-url=https://web.archive.org/web/20210126142108/http://www.english.shirazi.ir/ufaqs/question-what-type-of-listening-music-is-allowed-in-islam/|url-status=dead}}</ref><ref>{{Cite web|last=Bureau|first=Gareth Smyth for Tehran|date=2015-03-13|title=Iran's ayatollahs spring a surprise|url=http://www.theguardian.com/world/iran-blog/2015/mar/13/iran-supreme-mohammad-yazdi-leader-in-waiting|access-date=2021-08-24|website=The Guardian|language=en}}</ref>{{better source needed|date=April 2022}} Grand Ayatollah [[Ruhollah Khomeini]] held a similar religious position, stating on 23 July 1979: "If you want independence for your country, you must suppress music and not fear to be called old‐fashioned. Music is a betrayal of the nation and of youth."<ref>{{Cite news|last=Kifner|first=John|date=1979-07-24|title=Khomeini Bans Broadcast Music, Saying It Corrupts Iranian Youth|language=en-US|work=The New York Times|url=https://www.nytimes.com/1979/07/24/archives/khomeini-bans-broadcast-music-saying-it-corrupts-iranian-youth.html|access-date=2021-08-24|issn=0362-4331}}</ref> During the [[Iranian Revolution]], Khomeini said: "...music is like a drug, whoever acquires the habit can no longer devote himself to important activities. We must completely eliminate it."<ref>{{Cite web|title=Music and power in Iran: An instrument of propaganda and control – Qantara.de|url=https://en.qantara.de/content/music-and-power-in-iran-an-instrument-of-propaganda-and-control|access-date=2021-08-24|website=Qantara.de – Dialogue with the Islamic World|date=23 April 2014 |language=en}}</ref> From 1979 to 1989, all the music on radio and television was banned except occasional "revolutionary songs" that were performed in a strong [[Martial music|martial style]].<ref>Baily, John (2016). War, Exile and the Music of Afghanistan: The Ethnographer’s Tale. Taylor & Francis, p. 109.</ref> After Khomeini's death, reformist [[Presidency of Akbar Hashemi Rafsanjani|Rafsanjani]] and [[Presidency of Mohammad Khatami|Khatami]] administrations gradually lifted the ban on music. The current supreme leader of Iran, [[Ali Khamenei]], in 2014 has stated his admiration of [[Western culture#Music|Western music]],<ref>[https://www.telegraph.co.uk/news/worldnews/middleeast/iran/10918022/Irans-Ayatollah-Khamenei-reveals-surprising-taste-for-Western-music.html The Telegraph: "Iran's Ayatollah Khamenei reveals surprising taste for Western music"] retrieved October 27, 2016</ref> and nowadays music is officially permitted in Iran by the government as long as it is Iranian -- [[Iranian folk music]], [[Iranian classical music|classical music]], and [[Iranian pop music|pop music]] is allowed.<ref>[https://www.theguardian.com/world/iran-blog/2013/may/07/iranians-pump-volume-banned-tunes The Guardian (Tehran Bureau): "Iranians pump up the volume for banned tunes"] retrieved October 27, 2016</ref>
 ===Doubts about prohibition===
@@ Line 64: / Line 69: @@
 ==Islamic music==
+{{verification section|date=January 2023}}
 {{main|Islamic music}}
 [[File:A Musical Gathering - Ottoman, 18th century.jpg|thumb|A Musical Gathering – Ottoman, 18th century]]
+Notwithstanding prohibitions on music by certain Islamic scholars, in many parts of the Muslim world devotional/religious music and secular music is well developed and popular. Historically, Islamic art and music flourished during the [[Islamic Golden Age]].<ref name="rushdie republic" /><ref name="Bohlman2013"/><ref name="life"/> Today, secular and folk musical styles in the Muslim [[Middle East]] are found in [[Arabic music]], [[Egyptian music]], [[Music of Iran|Iranian music]], [[Music of Turkey#Classical music|Turkish classical music]]; and in North Africa, [[Music of Algeria|Algerian]], and [[Music of Morocco|Moroccan music]]. South Asia has distinctive style of music – [[Music of Afghanistan|Afghan]], [[Music of Bangladesh|Bangladeshi]], [[Music of Maldives|Maldivian]], [[Music of Pakistan|Pakistani music]].<ref>{{Cite web |title=South Asian arts - Music, Instruments, Traditions {{!}} Britannica |url=https://www.britannica.com/art/South-Asian-arts/Music}}</ref>
-Notwithstanding prohibitions on music by Islamic scholars, in many parts of the Muslim world devotional/religious music and secular music is well developed and popular.
+[[Nasheed]] is a Muslim devotional recitation music recited in various melodies by some Muslims of today without any musical instruments, or possibly with percussion.<ref>{{Cite web |title=Are Nashids Haram? - Islam Question & Answer |url=https://islamqa.info/amp/en/answers/11563}}</ref>
-Secular and folk musical styles in the Muslim Middle East are found in [[Arabic music]], [[Egyptian music]], [[Music of Iran|Iranian music]], [[Music of Turkey#Classical music|Turkish classical music]]. In North Africa, [[Music of Algeria|Algerian]], and [[Music of Morocco|Moroccan music]]. South Asia has distinctive [[Music of Afghanistan|Afghan]], [[Music of Bangladesh|Bangladeshi]], [[Music of Maldives|Maldivian]], [[Music of Pakistan|Pakistani]] music
-[[Nasheed]] is a Muslim devotional recitation music recited in various melodies by some Muslims of today without any musical instruments, or possibly with percussion.
 Music for public religious celebrations includes:
-*[[Ta'zieh]] music (Shia. a passion play depicting the martyrdom of [[Imam]] [[Hussein]], part musical drama, part religious drama, rarely performed outside Iran);
+*''[[Ta'zieh]]'' music (Shi'a) – a passion play depicting the martyrdom of [[Imam]] [[Husayn ibn Ali|Hussein]], part musical drama, part religious drama, rarely performed outside Iran;
-*[[Ashurah]] music (Shia., performed during the [[Muharram]] mourning period, commemorating the deaths of Imam Hussein and his followers);
+*[[Ashurah]] music (Shi'a) – performed during the [[Muharram]] mourning period, commemorating the deaths of Imam Hussein and his followers
-*Thikiri (from the Arabic word "Dhikr") which means remembrance of God—performed by the Qadiriyya Sufi orders of [[waYao]] or [[Yao (ethnic group in Africa)|Yao]] people in East and Southern Africa (Tanzania, Mozambique, Malawi, Zimbabwe, and South Africa);
+*''Thikiri'' – from the Arabic word ''[[dhikr]]'', means remembrance of God, performed by the ''Qadiriyya'' [[Tariqa|Sufi orders]] of [[waYao]] or [[Yao (ethnic group in Africa)|Yao]] people in East and Southern Africa ([[Tanzania]], [[Mozambique]], [[Malawi]], [[Zimbabwe]] and [[South Africa]]);
-*[[Manzuma]] (moral songs performed in Ethiopia); [[Madih nabawi]] (Arabic hymns praising Muhammad).
+*''[[Manzuma]]'' – moral songs performed in [[Ethiopia]];
+*''[[Madih nabawi]]'' – Arabic hymns praising [[Muhammad]].
-At least according to one scholar, Jacob M. Landau, not only is secular and folk music found in regions throughout the Muslim world, but Islam has its own distinctive category of music -- "Islamic music" or "classical Islamic music"—that began development "with the advent of Islam about 610 CE" as a "new art".<ref name="Britannica">{{cite web |title=Islamic Arts. Music |last1=Landau |first1=Jacob M. |url=https://www.britannica.com/topic/Islamic-arts/Music |website=Britannica |access-date=4 January 2022}}</ref> It formed from pre-Islamic Arabian music with "important contributions" from Persians, Byzantines, Turks, Imazighen (Berbers), and Moors. This music "is characterized by a highly subtle organization of melody and rhythm", where "the vocal component predominates over the instrumental", there is no harmony, only "a single line of melody", and the individual musician "is permitted, and indeed encouraged, to improvise". The core area where it is found stretches "from the Nile valley to Persia", and the farther away one travels, "the less one finds undiluted Islamic music."<ref name="Britannica"/>
+At least according to one scholar, Jacob M. Landau, not only is secular and folk music found in regions throughout the Muslim world, but Islam has its own distinctive category of music -- the "Islamic music" or the "classical Islamic music" — that began development "with the advent of Islam about 610 CE" as a "new art".<ref name="Britannica">{{cite web |title=Islamic Arts. Music |last1=Landau |first1=Jacob M. |url=https://www.britannica.com/topic/Islamic-arts/Music |website=Britannica |access-date=4 January 2022}}</ref> It formed from [[Arabic music#Pre-Islamic period (Arabian Peninsula)|pre-Islamic Arabian music]] with "important contributions" from [[Sassanid Empire|Persians]], [[Byzantine Empire|Byzantines]], [[Ottoman Empire|Turks]], [[Berber people|Imazighen]] (Berbers), and [[Moors]]. This music "is characterized by a highly subtle organization of melody and rhythm", where "the vocal component predominates over the instrumental", there is no harmony, only "a single line of melody", and the individual musician "is permitted, and indeed encouraged, to improvise". The core area where it is found stretches "from the [[Nile valley]] to [[Persia]]", and the farther away one travels, "the less one finds undiluted Islamic music."<ref name="Britannica"/>
 ==See also==
 * [[Islamic music]]
+* [[Ottoman music]]
 * [[Music censorship]]
 ==References==
 {{Reflist|30em}}
-<ref>https://islamqa.info/en/answers/13473/who-was-al-ghazzaali</ref> 2002, Saalih al-Munajjid, islamqa.info
-<ref>https://islamqa.info/en/answers/5000/is-music-haram</ref> 2000, Saalih al-Munajjid, islamqa.info
 == External links ==
@@ Line 94: / Line 97: @@
 [[Category:Islamic law| ]]
+[[Category:Religion and music]]