The religious ruling on music varies in Islam according to different schools of thought and scholars’ interpretations. The Hanafi school generally adopts a cautious approach to this issue. However, there are differing views among scholars about whether music is entirely forbidden or permissible in certain circumstances. The hadith “Some people from my nation will consider adultery, wearing silk, drinking alcohol, and musical instruments as lawful” (Bukhari, Sahih al-Bukhari, vol. 7, p. 68, “Kitab al-Ashribah”, Hadith no: 5590) is cited by Hanafi scholars as evidence that music is generally forbidden. Ibn Abidin states: “The mizmar and other musical instruments are forbidden because they distract the heart and prevent people from performing acts of worship” (Ibn Abidin, Radd al-Muhtar ala al-Durr al-Mukhtar, 6/403-405).
Scholars such as Imam Ghazali and Bediuzzaman Said Nursi, however, have taken a different perspective on music. Imam Ghazali issued rulings based on the content and purpose of listening to music. According to him, music that contains immoral content and stirs sensual desires is forbidden, whereas music that positively impacts the spiritual world may be permissible (Ghazali, Ihya Ulum al-Din, 2/233-234). Bediuzzaman Said Nursi similarly states: “Music and songs that provoke lust and sensual desires are forbidden. However, music that soothes the heart and leads one to reflection, without exciting sensuality, may be listened to” (Lem’alar, Twenty-Fourth Lema, “Tenth Plea”). He asserts that music, which contaminates the heart and distances one from worship, is forbidden, while music that calms the soul and encourages contemplation is permissible.
It can be said that their permissiveness towards music to some extent was influenced by their adherence to the Shafi’i school. The Shafi’i school is more lenient on music compared to the Hanafi school. However, this does not mean that music is entirely allowed, as there are circumstances where music is forbidden in the Shafi’i school as well.
The Background of Imam Ghazali and Bediuzzaman’s Views:
Imam Ghazali deeply analyzed the effects of music on people and argued that music could take on different rulings depending on one’s state of mind. He distinguished between cases where music should be prohibited and where it could be allowed, relying on the principles of the Shafi’i school (Ghazali, Ihya Ulum al-Din, 2/233-234).
Bediuzzaman Said Nursi similarly evaluated the harmful and beneficial aspects of music. His approach might have been influenced by the more comprehensive interpretations of music in the Shafi’i school. However, Bediuzzaman emphasized the aspects of music that contribute positively to one’s spiritual life, allowing it in such cases.
Both scholars did not advocate for absolute freedom regarding music, but rather permitted it under certain conditions. Their approaches stem from their deep analyses of the effects of music on the human soul.
In this matter, the views of earlier Hanafi scholars are well-established in classical jurisprudence texts. Those who follow the Hanafi school may choose to refrain from all forms of music, considering their school’s position binding. Meanwhile, those who adopt the views of Imam Ghazali and Bediuzzaman may engage with music within the framework they established. This decision ultimately lies with an individual’s intellect and conscience.