Is it true that Imam Ghazali did not allow any musical instruments?

- What is Ghazali’s view on music?

Dear Brother / Sister,

In his book entitled Ihyau Ulumid-Din, Ghazali begins as follows under the heading of “The Proof of the Permissibility of Listening to Music (sama)”:

“To say that it is haram listen to music means that Allah will punish those who listen to music. It is not something that can be known by reasoning alone. Therefore, it is necessary to refer to nass (verses of the Quran and hadiths), the evidence and qiyas made in the light of this nass. If there is no correct conclusion on this matter, reached by means of nass and qiyas, the claim that listening to music is haram is null and void.”

Then, Ghazali goes on to explain at length about listening to nice sounds/voices, whether in moderation or not, the effect of music on the listener and issues related to the listener; after that, he states that music is permissible and tries to answer the arguments of those who do not think so one by one. (1)

Imam Ghazali analized all that had been said regarding music, compared the evidence and reached the following conclusion:

Music, whether vocal or instrumental, is not subject to a single decree: It can be haram, makruh, mubah and mustahab.

1) For young people who are filled with worldly desires and lustful feelings, music that arouses only those feelings is haram.

2) It is makruh for the one who spends most of his time on music and makes it a habit.

3) Music is mubah/permissible for the person who does not feel anything other than taking pleasure from the nice sound.

4) It is mustahab for the person who is overwhelmed with the love of Allah and in whom the nice sound arouses only good attributes. (2)

Ghazali continues his analysis by stating that music is either permissible or mandub depending on the situation, and that what makes it haram is not the music itself, but five external causes:

1) If the singer is a woman and the listener fears that her voice will arouse his lust, it is haram for him to listen to it. The decree of haram does not come from the music, but from the woman’s voice in this case. In fact, a woman’s voice is not haram but if it arouses lust, it is haram to listen to her even while reciting the Quran. (3)

2) If the musical instrument is one of the symbols of drinking parties, it is haram to use it; the others are permissible.

3) If the lyrics of a song are corrupt and contrary to Islamic faith and ethics, it is haram to sing or listen to it with or without music.

4) If a person who is a prisoner of sensual feelings due to his youth is excessively interested in music, and music only arouses his sexual desire, he must stay away music.

5) If music does not arouse a person’s either lust or divine love, but takes up all his time and distracts him from other activities, it is also haram. (4)

In conclusion, it can be said that music is permissible in that it is a pleasant, measured and meaningful sound, and that it becomes haram because of external causes, not because of its own nature.

Footnotes:

1. See al-Ghazali Muhammad, Ihyau Ulumid-Din, I-IV, Cairo,1939 268-284.
2. Ihya, 2/302.
3. The great scholar Ayni, Hanafi commentator on Bukhari, reached the same conclusion, acting upon the fact that the Prophet and Abu Bakr listened to the song sung by two concubines on Eid day. Umdatul-Qari, I-XI, al-Amira, 1308-1311, 3/360.
4. Ihya, 2/279-281. (summarized); see Hayrettin Karaman, Günlük Hayatımızda Helaller ve Haramlar, Musiki bölümü.

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