ইসলাম ধর্মে কি গান বাজনা বা সঙ্গীত চর্চ্চা হারাম বা নিষিদ্ধ ? না ইসলাম তাঁর প্রতিষ্ঠা কালে সাময়িকভাবে সঙ্গীত চর্চ্চাকে নিরুৎসাহ করা হয়েছিলো ?

              (There is not a single Noble Verse in the Noble Quran that prohibits music )

          ইসলাম  ধর্মে  কি  গান  বজনা  হারাম  ? না ইসলাম  ধর্মের  প্রতিষ্ঠা  কালে  সাময়িক  ভাবে  সঙ্গীত  চর্চ্চাকে  নিরুৎসাহ  করা  হয়েছিল  ?

          ইসলাম  ধর্ম  আবির্ভারবের  আগে  আরব  অঞ্চলে  এক  শ্রেণীর  গায়ক  বিভিন্ন  পল্লী  এলাকাতে  ভ্রমন  করে  দপ  কামান্দাজ  এবং  গসরা  সহযোগে  গান  করতেন  বলে  আরবের  ইতিহাস  থেকে  জানা  যায়  ৷  এই সব গায়করা  একাধারে  কবি  ও  গায়ক  ছিলেন  ৷  অনেকটা  বাঙলা  অঞ্চলের  কবি  গানের  গায়কদের  মত  ছিলেন  ৷  তারা  গান  রচনার  আগে গানের  কথার  অর্থ  ও পদবিন্যাসের  প্রতি  লক্ষ্য  রেখে  গান  রচনা  করতেন  ৷

         

          কিত্তু  ইসলাম  ধর্মের  প্রতিষ্ঠার  সময়ে  মানুষ  তখন  আধ্যাত্মিক  উন্নতির  চিন্তায়  ব্যগ্র  বা  মগ্ন  থাকতেন  ৷  তাই  স্ম্ভবত  উল্লেখিত  সময়ে  আরবে  সঙ্গীত  চর্চ্চা  কমে  যায়  ৷  এর  অন্য  আর  একটি  কারণের  কথা  সংশ্লিষ্টরা  বলে  থাকেন   ৷  সেই  কথাটি  হচ্ছে  হযরত  মুহাম্মদ (সঃ)  প্রথম  দিকে  একবার  বলেছিলেন  ধর্ম্যাভ্যাসের  সঙ্গে  সঙ্গীত  চর্চ্চাকে  একত্রে  একসঙ্গে  আরম্ভ  করলে  পানিতে  যেমন  শেওলা  জন্মায়  তেমনি  ধর্মের  আরাধনার  সঙ্গে  সঙ্গীত  চর্চ্চা  অভ্যাহত  থাকলে  সঙ্গীত  মানুষের  হৃদয়ে  কৃত্রিমতার  জন্ম  দিবে  এবং  ধর্ম  সাধনার  সঙ্গে  ব্যায়াঘাত  সৃষ্টি  করবে এবং  একসময়ে  সঙ্গীতও  ধর্মের  আরাধনার  অন্তর্ভূক্ত  হয়ে  যেতে  পারে  ৷  ফলে  সে  আরাধনার  কেবল  তখন  হততালি  ও  বংশীবাদনে  পর্যাবেসিত  হতে  বাধ্য  ৷  তাই  ধর্ম  পালন  থেকে  সঙ্গীতকে  বিষর্জন  দিতে  হবে ৷  তবে  পবিত্র  কোরআনে  এই  বিষয়ে  অর্থাৎ  গান  বাজনা  বা  সঙ্গীত  নিষিদ্ধ  করে  সরাসরি  কোনো  আয়াত  নাজিল  হয়  নাই  ৷  

     ইসলামের  ইতিহাস  থেকে  জানা  যায়  ইসলাম  প্রতিষ্ঠার  পরে  আরব  এবং  মুসলিম  বিশ্বে  সঙ্গীতের  চর্চ্চা  আবার  আরম্ভ  হয়ে  যায়  ৷ স্বয়ং  খলিফাহ্ রা  সঙ্গীতের  পিষ্ঠপোষকতা  ছাড়া  ও  অনেক  খলিফাহ্  সঙ্গীত  রচনাও  করেছেন  ৷  তাই  অনেকে  বলেন  যে  হয়ত  নবীজী   কর্তৃক  ধর্মের  প্রতিষ্ঠা  লগ্নে  সঙ্গীতকে  সাময়িকভাবে  নিরুৎসাহিত  করা  হয়েছিল  ৷ নাহয়  কঠোরভাবে  ইসলামধর্ম  পালনকারী  খলিফাহ্ রা  পুনরায়  সঙ্গীতের  চর্চ্চা  আরম্ভ  করতেন  না  ৷

     অন্যান্য  শিল্পকলা , যথা  কাব্য , চিত্র এবং  ভাস্কর্যের  মত  সঙ্গীত  ও  একটি  আলঙ্কারিক  কলা ৷  সৃজনশীল  মানুষেরা  সমাজের  এবং  নিজস্ব  প্রযোজনে  শিল্পকলার  সৃষ্টি  করেছেন  ৷  তাই  শিল্পকলা  সৃষ্টিকে  মানুষের  সৃজনশীল  কাজের  অন্যতম  একটি  কাজ  বলে  সভ্য  এমনকি  আদিম  সমাজেও  স্বীকৃতি  লাভ  করেছিল ৷

     এ  ব্যাপারে  সংশ্লিষ্টরা  মনে  করেন  শিল্পকলার  এই  চারটি  বিদ্যা  চর্চ্চার  উদ্দেশ্য  মূলত  একই  ৷  যেমন  কথার  দ্বারা  মানেষের  স্বভাবের  প্রকাশকে  কাব্য  বলে  আভিহিত  করা  হয়  ৷  রং  ও  তুলি  দ্বারা  মানুষের  স্বভাবের  প্রকাশ  করাকে  বলাহয়  চিত্রকলার  কাজ  ৷ আর  মানেষের  গঠন  ও  আকৃতি  দ্বারা  মানুষের  স্বভাবের  প্রকাশকে  ভাস্কায্য  বলাহয় ৷  ঠিক  তেননি  সুরের  দ্বারা  মানুষের  স্বভাবের  অনুকরণ  করা  হচ্ছি  সঙ্গীতের  কাজ ৷  তবে  এর  পরেও  সঙ্গীত  চর্চ্চা  মানুষের  মনের  ভাবকে  মানুষের  আবেগের  বর্ণনা  করা  ছাড়া  ও  বাহ্যিক জগতের  সকল  শব্দমত  কার্যও  সঙ্গীতে  প্রকাশ  পায়  ৷  এই  জন্য  মানুষের  কণ্ঠ  যেখানে  পৌঁছাতে  অপরাগ  সে  স্থানে  বাশী  বা  তার  অথবা  অন্য  কোনো  বাদ্যযন্ত্রের  প্রয়োগের    প্রয়োজন  পড়ে  ৷  আবার  গানের  কথার  সঙ্গে  গানের  সুরের  ভিতরকার  গতিচ্ছন্দ  ও  মেনে  চলতে  হয়  ৷  তা  না  মানলে  সুরের  পতন  ঘটে  তখন  সুমিষ্ট  সুরের  গানও  বেসুরা  হয়ে     যায়  ৷ যার  জন্যে  গানের  আসল  উদ্দেশ্য  ব্যর্থ  হয়ে  যায়  এবং  গানের  রসোদ্দীপিকার  শক্তি  কর্ব  হয়ে  পড়ে  ৷  তাই  গানের  সুরের  তালে  তালে  গানের  কথা  ও  কথার  উচ্চারণ   কথার  বাধন  ও  গান ও  সুরের  সঙ্গে  সামনজ্জস্যপূর্ণ  হতে  হয়  ৷  এই  উদ্দেশ্যে  গানের  সময়ে  প্রথমে  শ্রুতারা  তাদের  শারীরিক  গতি , অঙ্গভঙ্গী  , করতালি  ইত্যাদি  ব্যবহার  করে  গানকে  গতিময়  ও  সুন্দর  করে  তুলতো  ৷ ধীরে  ধীরে  সঙ্গীতের   শ্রুতা  মানুষের  এই  অঙ্গভঙ্গী  করতালি  ইত্যাদি  আরো  উৎকর্য  লাভ  করে  বর্তমানে  তা  নৃত্য  কলায়  পরিণত  হয়ছে  ৷  ফলে  বর্তমানে  গান  ও  বাজনা  এবং  নিত্য  এই  তিনটিকে  একত্রে  সঙ্গীতের  অন্তুর্ভূক্ত  করা  হয়েছে  ৷

          রসানুভূতি  মানবজাতির  প্রকৃতি  পদত্ত  অমূল্য  সম্পদ  ৷  মানুষের  জন্মের  আদিকাল  থেকেই  সঙ্গীতের  মত  অলঙ্কারিক  কলা  সকল  সমাজে  সকল  দেশে  এবং  সকল  জাতির  ভেতর  কোনো  না  কোনো  ভাবে  বিদ্যমান  ছিল  ৷  তাই  মানুষের  সভ্য  সমাজ  থেকে  দূরবর্তী  অঞ্চলের  ক্ষুদ্র  ক্ষুদ্র  দ্বীপপু্ন্জের  অধিবাসীদের  মধ্যেও  একতারা বা  দোতারা  এবং  দুই  বা  তোতাধিক  ছিদ্রবিশিষ্ট  বাশীর  ব্যবহারের  প্রচলন  দেখা  যায়  ৷ 

          তাই  বোধহয়  মানুষের প্রকৃতিক  এই  স্বভাবজাত  স্বাভাবিক বৃত্তিকে  ধর্মের  নামে  বা  অন্য  কোনো  উপায়ে  চাপিয়ে  বা  বন্ধ  করে  রাখলেও  কোনো  না  কোনো  ভাবে  বা  কোনো  না  কোনো  রূপে  এর  প্রকাশ  অব্শ্যই  ঘটে  যায়  ৷

          উদাহরনস্বরূপ  বলা  যায় যে , ধার্মিক  মুসলিমগণ  ও  সুললিত স্বরে ও  উচ্চ  কণ্ঠে  নামাজের  আজান  দিয়ে  থাকেন  ৷  সুমিষ্টস্বরে  কোরআন  তেলাওয়াত বা  পাঠ  করেন  ৷  ইসলামী  অনুষ্টানাদিতে  সুরেলা  কণ্ঠে  পরকাল  বিষয়েক  গজল  ও  কাওয়ালী  গান  গেয়ে থাকেন  ৷  নবীজীর  উদ্দেশ্যে  কোনো  কোনো  অঞ্চলে  যে  মিলাদশরিফ  পাঠ  করার  প্রচলন  আছে  সে  মিলাদেও  নবীজীর  সম্মানে  আরবী  দুরুদ  সুমিষ্ট  গানের  সুরে  গাওয়া  হয়  ৷  এতে  ধর্ম  পালনকারীরা ইহাকে অন্যায় 

বা  ধর্মের  কোনো  আদেশের  লঙ্গন  হচ্ছে  , তা  মনে  করেন  না  ৷

          আরবে  বিয়ের  অনুষ্টানে  গান ও  বাজনার  প্রচলন  আছে  দেখা  যায়  ৷  নবীজী  হিযরত  করে  মক্কা  থেকে  মদীনায়  গমন  করার  উদ্দেশ্যে  মদীনায়  প্রবেশের  সঙ্গে  সঙ্গে  মদীনাবাসী  মহিলারা  নবীজীকে  উলধ্বনি  দিয়ে  বরণ  করেছিলো  ৷  এতেতো  নবীজী  বাধা  দেন  নি  ৷ 

      বিভিন্ন  ঐতিহাসিক  তথ্য  থেকে  জানা  যায়  নবীজীর  ইন্তেকালের  পরে  মুসলিম  আরবে  সঙ্গীত  চর্চ্চা  পুনরায়  আরম্ভ  হয়ে  যায়  ৷  ধর্ম  এতে  কোনো  প্রতিবন্ধকতা  সৃষ্টি  করেনি  ৷  ইসলামী  খিলাফতের  খলিফাহ্ রাই  মুসলিম  আরবে  সঙ্গীতকে  উৎসাহিত  করেছেন ৷  উদাহরন  স্বরূপ  উল্লেখযোগ্য  যে ,  নবীজীর  ইন্তিকালের  ২/৩  বছরের  পরেই  খলিফাহ্  ওমর (৬৩৪ ইং )কবিতা  ও  গান  রচনা  করেছেন  ৷  হযরত  ওসমান (৬৪৪ ইং ) তাঁর খিলাফতের  সময়ে  ইবনে  সৌরেজ  নামক  এক  গায়কের  পৃষ্ঠোপোষক  ছিলেন  ৷  হযরত  আলী (৬৫৬ ইং) এর  খেলাফতের  সময়ে  সাহিত্য , কব্য  ও  অন্যান্য  ললিত  কলার ন্যায়  সঙ্গীত  চর্চ্চাকে  সমান  গুরুত্ব  দেয়া  হয়েছে ৷ এরপর  রাশেদিনের  পরের  খলিফাহ্  মওয়াবিয়াহ্ ( ৬৬১ ইং )এর  আমলে  গ্রীকদের  বহু  সঙ্ঙ্গীতের  গ্রন্থও  অন্যান্য  গ্রন্থের  মত  আরবী  ভাষায়  অনুবাদে  রাষ্ট্রীয়  সহায়তা  প্রদান  করা  হয়েছে  ৷  আবার  অষ্টম  শতাব্দীতে  সঙ্গীত  আরবের  শিক্ষার  এক  অপরিহার্য্য  অঙ্গ  হয়ে  দাঁড়ায়  ৷  খলিফাহ্  এজিদ (৬৮০ ইং) নিজেই  সঙ্গীত  রচনা  করতেন ৷  প্রথম  ওলিদ ( ৭০৫ ইং) একজন  বিখ্যাত  বংশীবাদক  ছিলেন  ৷  খলিফাহ্  আক্কাস (৭৪৯ইং)এবং  মনসুর (৭৫৪ইং) কর্তৃক  গায়ক   ও  বাদকদের  রাষ্ট্রীয়  পৃষ্ঠশোষকতা  দেওয়ার  প্রমাণ  পাওয়া  যায়  ৷ খলিফাহ্  মাহ্ দী (৭৭৫ইং) নিজেই  সুগায়ক  ছিলেন  এবং  তাঁর  পুত্র  বিশ্ববিখ্যাত  হারুন-অর- রশিদকে  রীতিমত  সঙ্গীত  শিক্ষা  দেন  ৷  সম্ভবত  এই  শিক্ষার  জন্যেই  তিনি  খলিফাহ্  হয়ে (৭৮৬ইং) সাহিত্য , বিজ্ঞান , ইতিহাস ও  দর্শন , সঙ্গীত  সহ  উপন্যাস  সহ  সব  মানুষের  সব  সৃজনশীল  শিল্পকে  সবার  জন্যে  উন্মুক্ত  করে  দিয়েছিলেন  ৷  তখন  সরকারী  সাহায্যে সঙ্গীত সহ এই  সব  সৃজনশীল  শিল্পের  যে  উন্নতি  ঘটেছিল  তা  এর  আগে  বা  পরে  কখনও  ঘটেনি  মুসলিম  বিশ্বে  ৷

 

       নবম  শতকে  আরবে  সঙ্গীত  শাস্ত্র  সম্বন্ধে  অনেক  পুস্তকাদি  লিখিত  হয়েছে ৷  কবি  সলিল (৭৮০ইং) লিখেছেন  শব্দবিজ্ঞান  ও  তাল-জ্ঞান  নামক  দুটি  গ্রন্থ ৷  লেখক  ওবেদুল্লা-বিন-আবদুল্লা  স্বর ও সঙ্গীতের  সুর- বৈচিত্র নামক  একটি  বিখ্যাত  গ্রন্থ  রচনা  করেছিলেন  ৷  ৮৬২  সালে  বিখ্যাত  দার্শনিক  আলকিন্দী  সঙ্গীত  বিষয়ক  ছয়টি  বিখ্যাত  গ্রন্থ  রচনা  করেন  ৷  এই  রকম  অনেক  তথ্য  ইতিহাসে  আছে  ৷  অর্থাৎ  ইসলাম  ধর্ম  প্রতিষ্ঠার  পরে  আরবরা  সঙ্গীত  চর্চ্চায়  পিছিয়ে  পড়েছিল  এ  কথা  সত্য  নয়  ৷  বরং  ইসলাম  ধর্মের  আবির্ভারবের  পরে  আরব  মুসলিমদের  সঙ্গীত  চর্চ্চায়  আরো  উন্নতি  হয়েছিল  বলে  ইতহাস  স্বাক্ষী  দিচ্ছে  ৷  তাই  ইসলাম  ধর্মে  সঙ্গীত বা  গান  বাজনা  নিষিদ্ধ  থাকলে  এই  উন্নতি  কেমনে  ঘটলো ? তবে  হয়তো  ধর্মের  প্রতিষ্ঠা  লগ্নে  এই  সঙ্গীত  কলাকে  সাময়কভাবে  নিরুংসাহিত  করতে  নবীজী  উপরে  উল্লখিত  কথাগুলো  সরলভাবে  বলেছিলেন  ৷ তাই  পবিত্র কোরআনে  সঙ্গীতকে  হারাম ঘোষণা  করে  কোনো  আয়াত  নাজিল  করা  হয়নি  আল্লাহ্ র পক্ষ  থেকে !

        পরবর্তী  পর্যায়ে  সঙ্গীত  শুধু  আরবদের  মধ্যে  সীমাবদ্ধ  থাকেনি  ৷ পরে  পার্শী , তুর্কী , মিসরী , তাতার  সহ  সকল  মুসলিম  দেশ  ও  জাতির  মধ্যে  সঙ্গীত  চর্চ্চা  ছড়িয়ে  পড়েছিল ৷  কারণ  এই  সব  অঞ্চলের  মাতৃভাষা  কোরআনের  ভাষার  অনুরূপ আরবী  ছিল  ৷  তাই  আরবের  সঙ্গীতের  অনুকরণ  করা  এই  অঞ্চলের  মানুষের  জন্যে  সহজ  ছিল  ৷

        ভারতীয়  অঞ্চলের  লুসলমানদের   মধ্যে ও  সঙ্গীত  প্রভাব  বিস্তারে  সক্ষম  হয়েছিল  ৷ তবে  ভারতে আরো একটি  বিয়ষ  লক্ষণীয়  ছিল  যে , ভারতীয়  সঙ্গীতের  সঙ্গে  আরব  ও পারস্য   সঙ্গীতের সঙ্গে একটি  মিল  পাওয়া  যায়  ৷  উভয়  সঙ্গীতই  সম-প্রকৃতির ৷  উভয়  সঙ্গীতই  তান প্রধান  সঙ্গীত  এবং  তবলা  বা  অনুরূপ  কোনো  রক্ষণ  যন্ত্রের  সঙ্গে  গীত  বাদিত  হয়  ৷  উভয়  সঙ্গীতেই  রাগ-রাগিনীর  দৃড়  বন্ধন  বাদিত  হয়ে  থাকে ৷  যা  এদেশীয় অর্থাৎ  বাংলা  দেশী বা   এমনকি  পশ্চাত্য  সঙ্গীতেও  খুঁজে  পাওয়া  যায়  না  ৷

         আর  বাদ্য- যন্ত্রের  লাইনেও  ভারতের  বীনা  আরবের  রবার , ভারতের  বেহালা  আরবের  কামান্দজা  ,  ভারতের  মুরলী  আরবের  গসেরা , ভারতের  ঢোল  আরবের  দফ , ভারতের  ত্রিতন্ত্রী  আরবের  কৌইএ  বা কিথারা  আর  ভারতের  জয়ঢাক  আরবের  আতাম্বার ইত্যাদি  সব  প্রচলিত  বাদ্য  যন্ত্রই   সম-পর্যায়ভূক্ত  দেখা               যায়  ৷অর্থাৎ  ভারত  ও  আরবের  বাদ্যযন্ত্রের  মধ্যেও  অদ্ভুত  মিল দেখা  যায়  ৷

         তাই  বোধহয়  ভারতীয়  সঙ্গীত  মুসলমান  সঙ্গীতের  সমভাবাপন্ন  হওয়াতে  এদেশে  পাঠান  ও  মোগল  বাদশাহদের  পক্ষে  ভারতীয়  সঙ্গীতের  রস  গ্রহন  করা  সহজ  হয়ে  ছিল  ৷  তাই  দ্বাদশ  মাল্লার , অষ্টাদশ  কানাড়া , সপ্ত-সারঙ্গ , নব-নট  দ্বাদশ  চৌড়ী  প্রভৃতি  ভারতীয়  সঙ্গীত  মুসলিম  বাদশাহদের  আমলেই  উৎকর্য  লাভ  করেছে  ৷

        বর্তমানে  প্রাচীন  রাগ-রাগিনীর  অনেক  পরিবর্তন  হয়েছে  ৷  আদিমকালে  মাত্র  তিনটি  স্বরে  গান  হত  ৷  পরে  ধীরে  ধীরে  ক্রমান্নয়ে  সপ্তস্বরের  সৃষ্টি  হয়েছে  ৷  তবে  বাঙালী  সঙ্গীত  হিন্দুস্থানী  সঙ্গীত  থেকে  ভিন্ন  ৷ তবে মহারাষ্ট্রীয়  সঙ্গীতের  সঙ্গে  কিছুটা  মিল  পরিলক্ষিত  হয়  বাঙালী  সঙ্গীতর  ৷

          পাঠান  সম্রাট  আলাউদ্দিন  খিলজী  নিজেই  একজন  গায়ক  ছিলেন  তাই  তাঁর  রাজসভায়  বিখ্যাত  সাধক  ও  গায়ক  আমীর  খসরু  সভাকবির  স্থান  পেয়েছিলেন ৷  আমীর  খসরুর  চেষ্টা  ও  উৎসাহেই  মুসলমানদের  ও  হিন্দু-সঙ্গীত  শিক্ষা  নেয়া   আরম্ভ  হয় ৷ খসরু  সেফদা  ইমন , ইমনকল্যান , ইমন  পুরিয়া  ও  এমন  বেহাগ  রাগিণী  সৃষ্টা  করেছেন  ৷  আমীর  খসরুই  বীণার  অনুকরণে  সেতার  যন্ত্রের  ও  সৃষ্টি  করেছেন  ৷  বর্তমানকালের  ঢং এ ধ্রুপদ গাওয়ার যে  রীতি  প্রচলিত  আছে  তাও  তিনিই  প্রবর্তন  করেছেন  ৷  আর  মোগল  সম্রাট  আকবরের  সভাকবি  বিখ্যাত  সঙ্গীতঙ্গ  তানসেন  দরবারী  কানাড়া , মিয়া  সারঙ্গ , মিয়া  মাল্লারের  সৃষ্টিকর্তা  ৷  জৌনপুরের  সুলতান  হোসেন  সিরকী  খেয়াল  গানের  স্রষ্টা ,  তা  ছাড়া  তিনি  সোহাটোরী , সুখরাইটোরী , নাচারীটোরী  , জৌনপুরীটোরী , সুলতানী  বারোয়াঁ , পিলু  মালিগৌরা  হোসেনী  কাড়ানা  সহ  সাহানা  রাগিনীর  অমর  স্রষ্ট  ৷  আর  লাক্ষ্নো  নিবাসী  গোলাম  নবী  টপ্পা  গানের  সৃষ্টিকারক  ছিলেন  ৷  এই  লিষ্ট  আরো  লম্ভা  কিন্তু  এই  লেখার  সঙ্গে  তা  প্রাসঙ্গিক  নয়  , তাই  তা  আর  উল্লেখ  করা  হল  না  ৷

   উনাদের  পরেও  এ  অঞ্চলে  সঙ্গীতের  আরো  অনেক  উন্নতি  হয়েছে  ৷  বাঙালী  পঞ্ছকবি  ছাড়া  ও  বিশ্বকবি  এবং কাজী নজরুল ইসলাম  বাংলাদেশী  সঙ্গীতের  উন্নতি  সাধন  করেছেন  ৷ 

     কিনত্তু  এই  লেখাটি মূলতঃ  ইসলাম  ধর্মে  সঙ্গীত  চর্চ্চা  বিষয়ক  একটি  লেখা  ৷  সঙ্গীত নিয়ে  এই  লেখার  সমাপ্তি  করার  পূর্বে  একথাটি  অনায়াসে  বলা  যায়  যে , উপরের  আলোচনায়  এই  কথাটি  স্পষ্ট  হয়েছে  যে  আসলে  ইসলাম  ধর্মে  সঙ্গীতকে  নিষিদ্ধ  বা  হারাম  করা  হয়  নি  ৷  হয়তো  ধর্ম  প্রতিষ্ঠাকালে  সাময়িক  ভাবে  এবং  সঙ্গত  কারণেই  সঙ্গীত  চর্চ্চা  সাময়িকভাবে  বন্ধ  রাখা  হয়েছিল  ৷  ইসলাম  ধর্ম  সম্পূর্ণ  পতিষ্ঠার  পর  খিলাফতের  খলিফাহ্ রাই  পুনরায়  সঙ্গীত  চর্চ্চা  আরম্ভ  করেন    ৷  কিছু  কঠোর  মৌলবাদী  ও  কিছু  ওয়াহাবী  পন্থীরা  ছাড়া অন্য  কোনো  মুসলীমদের  সঙ্গীতে  ধর্মীয়  বিধিনিষেদ  আরোপের  বিপক্ষে  অবস্থান  নিয়েছেন  ৷ এতে  তারা  ধর্মের  কোনো  আইন  লঙ্গন  করেন  নি  ৷

    এই  সব  ব্যাপার নিয়ে  ইসলামিক  স্কলারদের  চিন্তাভাবনা  কি  ? তা  নিচের  লেখা  থেকে  আরো  স্পষ্ট  হবে  আশাকরি  ৷  তাই  ইনটারনেট  থেকে  সংগ্রহ  করা  বিভিন্ন  তথ্যাদি সহ  কিছু  বাছাইকরা  রচনা  যা  এই  লেখার  সঙ্গে  পাসঙ্গিক  বিবেচিত  হয়েছে  তা  এই  লেখার  সঙ্গে  যুক্ত  করে  দেয়া  হলো  ৷

   (সূত্র; মূল  লেখাটি  ড়ঃ কাজী মোতাহার হোসেন  একটি  প্রবন্ধ  যা  শিখা  সামগ্রীতে  সঙ্গীত-চর্চ্চায়  মুসলমান  শিরোনামে  প্রকাশিত  হয়েছিল  সেই  প্রবন্ধের

  অনুকরণে  এবং  সেই  লেখাকে  সংক্ষিপ্ত  করে  এই  লেখাটি  তৈরি  করা    হয়েছে  )

           ( sources from internate , cartecy of different writer of this particular writings )

rophetic Sayings on Music

Music was one of the favourite cultural traditions of the Arabs in the days of the Prophet Muhammad (sws). Music and musical instruments were frequently used in worship rituals. It was also EMPLOYED in the expression of delight and sorrow. Music accompanied wars and festivals too. A study of the traditions ascribed to the Holy Prophet (sws) reveals that not only did he express his likeness for Music but he also encouraged others to play it on festive occasions. Some reliable narratives in this regard make it clear that the mother of the believers, ‘A’ishah (rta) listened to songs in the very presence of the Holy Prophet (sws).

The Holy Prophet (sws) himself is reported to have encouraged people to use music on wedding ceremonies. On his migration from Makkah to Madinah, the women sang welcome songs on the Daff and the Holy Prophet (sws) expressed his approbation of this. At another occasion, a professional female singer and musician approached him and requested him to listen to her song. The Holy Prophet (sws) not only himself listened to her song but also took ‘A’ishah (rta) to listen to her. The mother of the believers leaned on the Holy Prophet’s (sws) shoulders and enjoyed the performance for a considerable time. During journeys, the Messenger of God showed his likeness for the Hida, a kind of desert song. He is also reported to have appointed a Hadi for his camels who was endowed with a very sweet sound. He also emphasized beating theDaff in order to announce Nikah. Various traditions have been recorded in the books of Hadith on these issues.
 A study of some of these traditions follows.

 i. Music on the ‘Id  Festivals

 

The burning music question in Islam

Can we get it straight: Music… is it or is it not allowed in Islam? Is playing music a violation of Islamic law Apparently, there is no simple answer. Because Muslims themselves don’t agree on the subject. While some Muslims see music as a natural part of life, other Muslims attempt to silence all music. Are there any grounds for this in the Qur’an? Who is saying what, based on what, and why? By Freemuse

Lebanon: 

Islamic scholar rejects religious prohibition on music

“There is no ban on music in the Qur’an, and those talking about which music is haram(forbidden/bad) and which music is halal (allowed) have very weak evidence,” says a renowned Islamic scholar from The Beirut Studies and Documentation Center

By Ole Reitov, Freemuse

While authorities in Iran are ready to imprison those defending the right of women to sing in public, a renowned Islamic scholar, Shaykh Ibrahim Ramadan Al-Mardini from the Beirut Studies and Documentation Center in Lebanon, is ready to defend the viewpoint that the Qur’an gives no basis for banning music nor distinguish between male and female music.

Al-Mardini questions the sources invoked to ban music in Islam: “There is no Qur’anic text banning music”, he insists: 
“In Islam the Sultan only intervenes when humans deviate from God’s judgement; the sultan and faqih [jurists] are symbiotic”. And for example, 80 hadiths have been used to prove music unlawful but of these 70 were dhaif [weak] or very weak.

“On balance censorship,” Mardini notes critically, “exists to preserve regimes.”

Mardini says that he completely rejects censorship, arguing that it is not the mission of the faqih [jurist] to condemn things; his job is merely to guide the faithful. Mardini points out that Islamic fundamentalism does not have a religion. A fatwa is no good unless it develops. It must not be static. The faqih has to be flexible. The faqih must be with the times and understand them.

Panel at the Freemuse Conference in Beirut. 
From left: Ass. Professor Jonas Otterbeck (School of Int. Migration and Ethnic Relations, Sweden), Ole Reitov (Freemuse, Denmark), Shaykh Ibrahim Ramadan Al-Mardini (Beirut Studies and Documentation Center, Lebanon) and Bashar Shammout, (Freemuse, Palestine/Germany)

© October 2005. Photo: Marie Korpe

He stated this at a recent Freemuse conference on ‘Freedom of Expression in Music’, held in Beirut in October 2005. During a session dealing with “Conservative interpretations of music in Islam – the theoretical perspective” the Shaykh said that “a music culture is necessary for people to develop themselves”. 
He added that “any limitation on the arts is the opposite of what the religion calls for” – and added that “music doesn’t know male or female”, and that it is not for religious scholars to control people but to guide them.

“The individual has to rule his/here own life through their own judgement”, the Shaykh Ibrahim Ramadan Al-Mardini said, and noted that Islamic scholars in the former century often had a very good knowledge of culture and art, and that “culture is something owned by everyone, and not something that a few persons should decide upon.”

Mardini argued that “culture is something owned by everyone, and not something that a few persons should decide upon” and pointed out that Islamic scholars in the last century often had a very good knowledge of culture and art. In Islam tradition reading was traditionally accompanied by music.The ‘ulama interpret the rules and correct people when they go astray. When justifying music Mardini quoted the Prophet saying to one of his Companions, “You came with a very good ear”. The mufti [Shari’a judge] is entrusted with disclosing the judgements of God, basing his views on the Qur’an, the Hadith and the Sunna. Music is not banned in Islam; strong counter evidence exists showing that it is allowed.

Shaikh Ibrahim Ramadan Al-Mardini works at the Beirut Studies and Documentation Centre in Lebanon and as a religious scholar he gave his perspective on Music an Islam Is music prohibited in Islam?

The sections of this article are:

1-  Is music prohibited in Islam? 
2-  The definition of the Psalm or Psalms. 
3-  Does this mean that we (Muslims) must play music while we pray? 
4-  Did Allah Almighty or Prophet Muhammad peace be upon him prohibit music? 
5-  Prophet Muhammad peace be upon him allowed music. 
6-  Conclusion. 
7-  My notes on music and music videos that use foul language and sinful acts.

Some Muslims believe that Music is prohibited/sinful in Islam.  According to Islam: Music that leads to sinful acts such as drugs, sex, violence, etc... is absolutely sinful in Islam.  But otherwise, how would it be sinful when Allah Almighty Himself allowed it to Prophet David peace be upon him?

Narrated Abu Musa:  "That the Prophet said to him 'O Abu Musa! You have been given one of the musical wind-instruments of the family of David.'    (Translation of Sahih Bukhari, Virtues of the Qur'an, Volume 6, Book 61, Number 568)" 

Let us look at Noble Verse 4:163 "We have sent thee inspiration, as We sent it to Noah and the Messengers after him: we sent inspiration to Abraham, Isma'il, Isaac, Jacob and the Tribes, to Jesus, Job, Jonah, Aaron, and Solomon, and to David We gave the Psalms." 

Let us look at Noble Verse 17:55 "And it is your Lord that knoweth best all beings that are in the heavens and on earth: We did bestow on some prophets more (and other) gifts than on others: and We gave to David (the gift of) the Psalms." 

In the above Saying (Hadith) and Noble Verses, we clearly see that Allah Almighty did send the Book of Psalm to Prophet David peace be upon him.  We also see that Allah Almighty called that Book a gift.  If Allah Almighty allowed David peace be upon him and his followers to sing and play music, then how could we then claim that music is sinful and prohibited? 

The definition of the Psalm or Psalms:

First let us define what the word "Psalm" or "Psalms" mean:

A collection of sacred poems forming a book of canonical Jewish and Christian Scripture.

Often capitalized [Middle English, from Old English psalm, from Late Latin psalmus, from Greek psalmos, literally, twanging of a harp, from psallein to pluck, play a stringed instrument]

First appeared before 12th Century

A sacred song or poem used in worship; especially : one of the biblical hymns collected in the Book of Psalms

From the America Online Dictionary.  

Does this mean that we (Muslims) must play music while we pray?

I was asked this question before.  My answer is:  No, that is not what I am suggesting!  In Islam, Prophet Muhammad peace be upon him was inspired the instructions that taught us how to pray.  Muslims do not sing nor play music while they pray, and it is prohibited to play music or sing while praying to Allah Almighty in Islam.  But the point I am trying to make is, if Allah Almighty allowed music and songs to be played to people before us, then what gives us the right to prohibit music now? 

Did Allah Almighty or Prophet Muhammad peace be upon him prohibit music?

There is not a single Noble Verse in the Noble Quran that prohibits music.  In fact, music and songs are allowed in the Noble Quran as we saw above.  Some Muslims however claim that Prophet Muhammad peace be upon him did prohibit music.  Well, the section below actually proves the otherwise from the Sayings of Prophet Muhammad himself.

Muslims must also remember that when Prophet Muhammad peace be upon him reached the Holy City of Madina from the Holy City of Mecca with his best friend Abu Bakr; may Allah Almighty always be pleased with him, the Muslims played music and sang the famous Islamic song "Talaa El-Badru Alayna" which means "The full moon had come upon us."

The music that Prophet Muhammad peace be upon him prohibited was the one that the infidels used to play which involved sexual activities by the women.  It was part of the pagan Arabs' custom, and Prophet Muhammad peace be upon him wanted to prevent Muslims to be anywhere near that type of music, because it was a sinful music; a music that led to sinful activities.   

Prophet Muhammad peace be upon him allowed music:

From Bukhari Volume 2, Book 15, Number 70: 

Narrated Aisha: 

Allah's Apostle (p.b.u.h) came to my house while two girls were singing beside me the songs of Buath (a story about the war between the two tribes of the Ansar, the Khazraj and the Aus, before Islam). The Prophet (p.b.u.h) lay down and turned his face to the other side. Then Abu Bakr came and spoke to me harshly saying, "Musical instruments of Satan near the Prophet (p.b.u.h) ? " Allah's Apostle (p.b.u.h) turned his face towards him and said, "Leave them." When Abu Bakr became inattentive, I signaled to those girls to go out and they left. It was the day of 'Id, and the Black people were playing with shields and spears; so either I requested the Prophet (p.b.u.h) or he asked me whether I would like to see the display. I replied in the affirmative. Then the Prophet (p.b.u.h) made me stand behind him and my cheek was touching his cheek and he was saying, "Carry on! O Bani Arfida," till I got tired. The Prophet (p.b.u.h) asked me, "Are you satisfied (Is that sufficient for you)?" I replied in the affirmative and he told me to leave. 

This same Hadith is reported to us again in Sahih Muslim: 

Book 004, Number 1942: 

'A'isha reported: The Messenger of Allah (way peace be upon him) came (in my apartment) while there were two girls with me singing the song of the Battle of Bu'ath. He lay down on the bed and turned away his face. Then came Abu Bakr and he scolded me and said: Oh! this musical instrument of the devil in the house of the Messenger of Allah (may peace be upon him)! The Messenger of Allah (may peace be upon him) turned towards him and said: Leave them alone. And when he (the Holy Prophet) became inattentive, I hinted them and they went out, and it was the day of 'Id and negroes were playing with shields and spears. (I do not remember) whether I asked the Messenger of Allah (may peace be upon him) or whether he said to me if I desired to see (that sport). I said: Yes. I stood behind him with his face parallel to my face, and he said: O Banu Arfada, be busy (in your sports) till I was satiated. He said (to me): Is that enough? I said: Yes. Upon this he asked me to go. 

Once again in Bukhari, this event is recorded:

Volume 5, Book 58, Number 268: 

Narrated Aisha: 

That once Abu Bakr came to her on the day of 'Id-ul-Fitr or 'Id ul Adha while the Prophet was with her and there were two girl singers with her, singing songs of the Ansar about the day of Buath. Abu Bakr said twice. "Musical instrument of Satan!" But the Prophet said, "Leave them Abu Bakr, for every nation has an 'Id (i.e. festival) and this day is our 'Id." 

And then in Bukhari, another Hadith relates a connection between musical instruments and the family of David (saw). Further evidence that, indeed, the Psalms were musical in nature: 

Volume 6, Book 61, Number 568: 

Narrated Abu Musa: 
That the Prophet said to him' "O Abu Musa! You have been given one of the musical wind-instruments of the family of David .' 

And on one final note, I thought the following Hadith can also be used in the matter. The Hadith relates of how the adhan came to be, and how the Prophet's companions suggested the use of musical instruments such as the horn or bell like the People of the Book. Now although the Prophet ultimately approved the use of the human voice, there is no mention that the Prophet chastised his companions for suggesting musical instruments for the adhan. And if the Prophet was so very much against musical instruments, then why would his companions dare to suggest the use of such sinful things in the call to prayer????  

From Muslim Book 004, Number 0735: 

Ibn Umar reported: When the Muslims came to Medina, they gathered and sought to know the time of prayer but no one summoned them. One day they discussed the matter, and some of them said: Use something like the bell of the Christians and some of them said: Use horn like that of the Jews. Umar said: Why may not a be appointed who should call (people) to prayer? The Messenger of Allah (may peace be upon him) said: O Bilal, get up and summon (the people) to prayer. 

DOES ISLAM PROHIBIT MUSIC?

For years I was confused on this point.

You see many Muslims who have not bothered to ACTUALLY READ THE QURAN and HADITHS classify most music as "haram"!

Look at the "Action Items" published on one Salafy site:

"Get rid of those Michael Jackson CD's (please see my [Osama Abdallah] notes regarding the likes of the Michael Jackson CDs after the conclusion section below)

"If you had a large music collection as a kafir, have a collection just as large, but instead fill your library with Islamic audio tapes and lectures. 

"Think about how many hundreds or maybe even thousands of dollars you've spent on music cd's and tapes that you could now spend on a home Islamic library. 

"Replace any kafir aerobic exercise video tapes with recorded drum sounds, such as African drums, etc. . . .http://muttaqun.com/music.html 

What is the basis for the "music prohibition"? 

UNSUPPORTED BY THE QURAN

The "music banners" have cited the following ayahs in support of a "music prohibition": 31:6, 17:64, 53:57-62.

NONE OF THESE AYAHS SAYS A WORD ABOUT MUSIC!

031.006 
YUSUFALI: But there are, among men, those who purchase idle tales, without knowledge (or meaning), to mislead (men) from the Path of Allah and throw ridicule (on the Path): for such there will be a Humiliating Penalty.

PICKTHAL: 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.

SHAKIR: And of men is he who takes instead frivolous discourse to lead astray from Allah's path without knowledge, and to take it for a mockery; these shall have an abasing chastisement. 

017.064 
YUSUFALI: "Lead to destruction those whom thou canst among them, with thy (seductive) voice; make assaults on them with thy cavalry and thy infantry; mutually share with them wealth and children; and make promises to them." But Satan promises them nothing but deceit.

PICKTHAL: And excite any of them whom thou canst with thy voice, and urge thy horse and foot against them, and be a partner in their wealth and children, and promise them. Satan promiseth them only to deceive.

SHAKIR: And beguile whomsoever of them you can with your voice, and collect against them your forces riding and on foot, and share with them in wealth and children, and hold out promises to them; and the Shaitan makes not promises to them but to deceive:


053.057 
YUSUFALI: The (Judgment) ever approaching draws nigh: 
PICKTHAL: The threatened Hour is nigh. 
SHAKIR: The near event draws nigh. 

053.058 
YUSUFALI: No (soul) but Allah can lay it bare. 
PICKTHAL: None beside Allah can disclose it. 
SHAKIR: There shall be none besides Allah to remove it. 

053.059 
YUSUFALI: Do ye then wonder at this recital? 
PICKTHAL: M arvel ye then at this statement, 
SHAKIR: Do you then wonder at this announcement? 

053.060 
YUSUFALI: And will ye laugh and not weep,- 
PICKTHAL: And laugh and not weep, 
SHAKIR: And will you laugh and not weep? 

053.061 
YUSUFALI: Wasting your time in vanities? 
PICKTHAL: While ye amuse yourselves? 
SHAKIR: While you are indulging in varieties. 

053.62 
YUSUFALI: But fall ye down in prostration to Allah, and adore (Him)!
PICKTHAL: Rather prostrate yourselves before Allah and serve Him. 
SHAKIR: So make obeisance to Allah and serve (Him).

Actually, the Quran APPROVES music! THATS RIGHT:

039.075 
And thou wilt see the angels surrounding the Throne (Divine) on all sides, singing Glory and Praise to their Lord. The Decision between them (at Judgment) will be in (perfect) justice, and the cry (on all sides) will be, "Praise be to Allah, the Lord of the Worlds!" 
If music is so wrong, why do Allah's angels "sing" to the Almighty!

THE AHADITH ARE IN CONFLICT

Even the hadith collections are in conflict on this point:

Compare:

Bukhari, Volume 7, Book 69, Number 494v: 

Narrated Abu 'Amir or Abu Malik Al-Ash'ari: 
that he heard the Prophet saying, "From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk, the drinking of alcoholic drinks and the use of musical instruments, as lawful. And there will be some people who will stay near the side of a mountain and in the evening their shepherd will come to them with their sheep and ask them for something, but they will say to him, 'Return to us tomorrow.' Allah will destroy them during the night and will let the mountain fall on them, and He will transform the rest of them into monkeys and pigs and they will remain so till the Day of Resurrection."

With:

Bukhari, Volume 2, Book 15, Number 72: 

Narrated Aisha: 
Abu Bakr came to my house while two small Ansari girls were singing beside me the stories of the Ansar concerning the Day of Buath. And they were not singers. Abu Bakr said protestingly, "Musical instruments of Satan in the house of Allah's Apostle !" It happened on the 'Id day and Allah's Apostle said, "O Abu Bakr! There is an 'Id for every nation and this is our 'Id." 

Bukhari, Volume 5, Book 58, Number 268: 

Narrated Aisha: 
That once Abu Bakr came to her on the day of 'Id-ul-Fitr or 'Id ul Adha while the Prophet was with her and there were two girl singers with her, singing songs of the Ansar about the day of Buath. Abu Bakr said twice. "Musical instrument of Satan!" But the Prophet said, "Leave them Abu Bakr, for every nation has an 'Id (i.e. festival) and this day is our 'Id." 

Muslim, Book 004, Number 1938: 
'A'isha reported: Abu Bakr came to see me and I had two girls with me from among the girls of the Ansar and they were singing what the Ansar recited to one another at the Battle of Bu'ath. They were not, however, singing girls. Upon this Abu Bakr said: What I (the playing of) this wind instrument of Satan in the house of the Messenger of Allah (may peace be upon him) and this too on 'Id day? Upon this the Messenger of Allah (may peace be upon him) said: Abu Bakr, every people have a festival and it is our festival (so let them play on).

Muslim, Book 004, Number 1940: 

'A'isha reported that Abu Bakr came to her and there were with her two girls on Adha days who were singing and beating the tambourine and the Messenger of Allah (may peace be upon him) had wrapped himself with his mantle. Abu Bakr scolded them. The Messenger of Allah (may peace he upon him) uncovered (his face) and said: Abu Bakr, leave them alone for these are the days of 'Id. And 'A'isha said: I recapitulate to my mind the fact that once the Messenger of Allah (may peace be upon him) screened me with his mantle and I saw the sports of the Abyssinians, and I was only a girl, and so you can well imagine how a girl of tender age is fond of watching the sport.

Now if music and musical instruments are so bad, why did the Prophet (pbuh) tell Abu Bakr "Let the show go on!"?  

The "music prohibition" is yet another instance in which the Salafy have committed bidah by innovating prohibitions NOT FOUND IN THE QURAN!

Say, "Who prohibited the nice things God has created for His creatures, and the good provisions?" Say,"Such provisions are to be enjoyed in THIS life by those who BELIEVE. Moreover, the good provisions will be exclusively theirs on the Day of resurrection." We thus explain the revelations for people who know."  QURAN, 7:32

Say "Do you see that which God has provided for you, you make some of it Unlawful (Haram) and some of it Lawful (Halal)?" Say "Did God allow you to do this? Or do you tell lies about God?" 
QURAN, 10:59

The "music prohibition" is a fiction, that finds scant support even in the various ahadith collections.

If the Salafys want to abstain from music, they are free to do so. But don't tell the rest of Islam that the "music prohibition" is THE WORD OF ALLAH! It Isn't!

Conclusion:

Music is not prohibited in Islam.  Allah Almighty in the Noble Quran allowed music and inspired it upon David peace be upon him.  Prophet Muhammad peace be upon him didn't prohibit music unless it was used for sinful activities.  Otherwise, music is allowed.  It's been proven by science that music relaxes the mind and helps the person to gain energy and refresh himself.   Most production plants in the industrial countries allow their workers to play music while working to helping them gain more energy. 

Allah Almighty created music so we can use it in a positive and Islamic way to help us ease some of the burden of life from us.  Even animals enjoy good music.  In the Middle East, some people have their horses dance beautiful dances on music in many of the rural areas while they're celebrating.  

My notes on music and music videos that use foul language and sinful acts:

As I said above, music that leads to sinful acts such as drugs, sex, violence, etc... is absolutely sinful in Islam.  But sometimes the song is still very nice in rhythm and yet still contains some bad things in it.  Personally, I believe that if the words in the song are ignored and the person only enjoys the music and rhythm of the song and it doesn't cause him to do any of the evil things that I mentioned, then in my opinion (only) that song and music is lawful.

Personally I have about 100 American music CDs at home.  Many of the songs that I love contain bad language in them.  I personally don't pay attention to that language; especially that it's usually buried under the loud guitar sound.  That music never causes me to do evil things.  I only listen to them because I love the rhythm and the music
.

Now as to music videos where Michael Jackson for instance holds his groin while singing, I believe that these types of videos should not be watched especially when children are around.  But personally I watched them and still would.  But I wouldn't put any video with this type of bad graphics while kids are around.

Please be advised that this is only my personal preference and opinion.  I could be terribly sinning here.  My advice to you, especially for those who live in the West and 90% of the younger people's music does contain bad things in it anyway, is to try your best to ignore these bad things, and just enjoy the song and the music of it without enjoying the evils contained in it.  I hope this makes sense.

And may Allah Almighty forgive me if I am violating what is righteous.

Courtesy:  www.answering-christianity.com/music_yes.htm

Why Music Is Not Haram ( version of sofiism ) The Almighty has created man with the best physical and intellectual abilities. Desires for beauty and stateliness of thought and practice are found in his nature. He is well-disposed to choose good to the exclusion of evil, and prefer piety to sinfulness. He professes virtues of love, fidelity, truth, purity, justice and equality, and shuns hatred, falsehood, injustice and inequity. He yearns for enlightenment and shuns ignorance; he goes for fragrance and evades fetidness; he craves for beauty and dislikes ugliness. All cultural advancement and progress in civilization, in fact, owes itself to this very natural desire in man for beauty and grandeur. Every small step he has taken for advancement testifies to his inclination towards the best.  He needed nutrition for his growth for which he could have done with brambles and potherbs, but he innovated a variety of delicious foods as an essential part of his meals. His sense of modesty required that he cover his private parts, for which he could have wrapped himself up in sackcloth, but he went for silk, brocade and satin. He needed shelter. Caves, tents or huts scattering through forests and deserts could have satisfied this need, and yet he chose to build cities and bejewelled them with magnificent palaces. In social life, he needed an effective means of communication. But he did not feel content with simple signs and symbols or even a plain discourse; instead he coined such eloquent styles of expression that language developed into poetry and literature.  The history of mankind - in the realm of social and cultural progress - sufficiently evidences the fact that in his very nature, man longs for beauty and grandeur in all activities that emanate from him. His physical and psychological senses, and their necessary characteristics, mirror his interest in beauty. Therefore, we see that his appreciation for the ambience of life and its vivid images drives him to decorate his surroundings. His command on expressing himself leads him to take ordinary words, and develop their rhyme and meanings into poetry. This is because of his appreciation for a beautiful voice that he infuses passion in his utterances and uses the high and low pitches in composing enchanting musical tones. His yearning to hear pleasing sounds draws him towards the captivating resonance in his environment and forces him to invent musical instruments to master and reproduce these sounds. Music is nothing but the manifestation of his beauty of utterance and taste for pleasing sounds. Therefore, music satisfies his want of beauty and affords him an opportunity to delight his innerself. It is commonly believed that the Islamic Shari‘ah prohibits music and musical instruments altogether. However, we understand that this view cannot be substantiated from the basic sources of religious knowledge in Islam. Only the Holy Qur’an and the Sunnah have the sole authority to render something allowed or forbidden. Nothing can be added or deducted from the list of the allowed and forbidden articles of the Shari‘ah. In order to identify the Shari‘ah directives regarding a certain matter, Muslim scholarship has generally sought the two authentic sources: the Qur’an and Sunnah. An inquiry into the Hadith literature ascribed to the Holy Prophet (sws) follows this. If the issue is addressed in these narratives, they are also to be benefited from in the light of the established principles of sense and reason, and religious knowledge. The previous Divine scriptures are also resorted to when necessary. Opinions ascribed to the companions, exegetical works, Hadith and Fiqh are also consulted in such analytical study. Strictly following these acknowledged principles of research, we have attempted to conduct a thorough inquiry to find out the Islamic stance on music. Our study led us to believe that the Holy Qur’an does not have any direct or indirect, explicit or implicit directive that can evidence the prohibition of music. Likewise, the list of Sunan (i.e. practices established by the Holy Prophet (sws) as part of the religion) also does not offer any basis for the assumed prohibition of music in Islam. The Hadith literature contains many Sahih 1 and Hasan 2 narratives ascribed to the Holy Prophet (sws), which allude to the allowance of music. However, some narratives depict it as a prohibited activity, but scholars of the science of Hadith have declared most such narratives Da‘if 3. Furthermore, a close examination of the narratives that are presented as basis for the prohibition of music show that it is only the involvement of drinking, nudity, and other moral depravity that renders the entire event forbidden. As for the previous scriptures, the Holy Bible explicitly refers to the fact that the Prophet David (sws) was gifted with a very pleasing voice. He would glorify God in his psalms, which he sang accompanied with enchanting music. The Zabur (i.e. Psalms), the book revealed to him, is a collection of such songs that he sang on a harp. Different views of the Companions on the issue have been recorded in the Hadith and the exegetical literature. As for the works of the researchers and scholars of the past, many of the commentators of the Qur’an understood some Qur’anic words to be referring to music. Based on their interpretation of the Qur’anic references, they maintained that it is prohibited in Islam. As we have already mentioned, scholars of the science of Hadith consider that most of the narratives which are often presented to establish the prohibition of music are Da‘if and unreliable. Some of these scholars declare that there is no Sahih Hadith in the entire corpus of the Hadith literature that proves the prohibition of music. However, the majority of the jurists have declared that music is an activity forbidden in Islam. They base their argument on narratives discarded as Da‘if by the scholars of the science of Hadith. We have studied all these sources of religious knowledge and have tried to determine the status of music in Islam. Our thorough research has led us to the conclusion that music is one of the permissible natural gifts of God. The Islamic Shari‘ah does not forbid it. One can use the musical tones in hymns, encomia, odes or tragedy, epic and comedic poems. However, if any of these literary poetical compositions contain any polytheistic or atheistic subject matters or is prone to promote impiety and sinfulness, then of course, it must be condemned and rendered unallowable. But it must be understood, this is only the content of the poetry recited that is being condemned in this case not the art of music itself. If the content of the poems and all literature is endorsed by the Shari‘ah and does not offend man’s moral values, then music can be used in poetry, prose, oratory, writings and recitals. If the message conveyed through the rendered contents does not conform to religious and moral principles, then all such indulgences shall necessarily be forbidden. For example, if a poem written in praise of a messenger of God is contaminated by verses expressive of polytheistic ideas then that very poem is to be forbidden, not the art of poetry. Similarly, songs that contain immoral utterances should be condemned. However, once again, this is done merely because the contents of these literary genres contain debauchery and the literary activity itself cannot be prohibited based on this. Still, if any such permissible thing has become associated with an evil thing, it can be temporarily banned in order to block the way for that inseparable evil.