Music and Dance (continued)

Part II: Islam and Music - Were Music and Dance Sinful?

Introduction:

Before Islam, music in Arabia was clearly associated with erotic (sexy) dancing and drinking of alcoholic drinks. Some religious leaders reacted very strongly to music and dance under Islam. Islamic policy is not clear - it doesn't permit or prohibit music or dance, but lets people decide if it's right or wrong. Those people against music interpreted a few unclear passages in the Qur'an that music and dance were wrong, while others had no trouble with it. One saying of the Prophet Muhammad is reported by Ibn Maajah in Kitaabul Fitan which reads in translation: "The messenger of Allah (s.a.w) said: 'A people of my Muslim community will drink wine, calling it by other than its real name. Merriment will be made for them through the playing of musical instruments and the singing of lady singers. Allah will cleave (cut open) the earth under them and turn others into apes and swine." However, other Muslims interpret this as not condemning music in general, but condemning drunken entertainment.

 

A. Four Views of Music

 

In the controversy, four main groups emerged (adapted and expanded from the Encyclopedia Britannica):

• (1) uncompromising purists opposed to any musical expression saying that "music and dance are a sin";
• (2) religious authorities allowing only the singing of the Qur'an and the call to prayer; but there can be no musical instruments
• (3) scholars and musicians favoring music, believing there to be no musical difference between secular (non-religious) and religious music; and
• (4) important mystical fraternities (like Sufis), for whom music and dance were a means toward unity with God.

Learn more about it: Is music sinful? "A Topic of Dispute in Islam: Music" tells why some music is forbidden, or at least is offensive to many Muslims. For a summary of these arguments, [press here]. Another site promotes Islamic music made only with the human voice. "...The use of musical instruments is agreed by most Islamic scholars to be Haram (forbidden)... The music of today is filled with lyrics that promote fornication, adultery, violence, disrespect for women, and disbelief in God. Some songs are outright pornographic." This site says that several hadith "suggest that the use of musical instruments is haram (forbidden)." For example: "The Prophet (S) said: "There will be some in my nation who will regard adultery, men dressing in silk, drinking intoxicants, and musical instruments to be lawful." [Bukhaaree, Abu Dawood and Bayhaqee] Also see "Islamic Ruling on Music and Song" by Abu Bilaal Mustafa al-Kanadi. Read a discussion of music in Islam (and "forbidden songs" according to "purists" in group #1 above), and see why Muslim fundamentalists object to certain types of music. Read the introduction to this record/CD. Note: a "fatwa" is like a "legal decision". Why did this musician have to leave his country? This represents the group #1 above who think that music is a sin, and against Islam. Many Islamic cultures celebrate music and poetry as a way to reunify man with God. (Group #4 above.) Music, dance, and poetry are celebrated in such cultures as Turkey and Persia. This is within the "Sufi" tradition, and it is opposed by some fundamentalists. Learn more about Sufi poetry and music as an expression of religious mysticism and the release of the soul.

Think about it: What are the four views of music in Islam? What would a conversation or debate be like between representatives of these four groups? What would a conservative Muslim from the Middle Ages say if he/she were to come to one of our school dances today? (Think about the lyrics of many songs, style of dance, and music from a conservative medieval perspective.) In history (both in medieval times in Europe and in colonial America), conservative Christians had many of the same objections to music as did conservative Muslims. Are there "four views" of music in modern times in the United States (outside the Muslim views)?

 

 

Part III: Religious Music

(Group #2 above)

Image from ARAMCO World magazine.

A. Special Kinds of Islamic Music

1. The Call to Prayer (adhan)

The call to prayer is done by a muezzin (prayer caller). It is a beautiful song which invites the faithful to come and pray, and also praises God. The Call starts out: "Allah o-Akbar" = "God is Great!" 

 

a. "God is most great" (x4)

b. "I testify that there is no god except God" (x3)

c. "I testify that Muhammad is the Messenger of God" (x3)

d. "Come to prayer" (x2)

e. "Come to salvation" (x2)

("Prayer is better than sleep" (x2)-- only with the morning prayer)

("Come to the best of work" (x1)-- added by Shi'a Muslims)

f. "God is most great" (x2)

g. "There is no god except God" (x1)

 

[NOTE: The first muezzin was Bilal, a freed black African slave who was an early convert (someone who changes religion) to Islam and a companion of the Prophet Muhammad. He is highly respected by Muslims and is an example that Islam is for people of all races.]

 

Hear the Call to Prayer: The Adhan is the call to pray from atop a minaret (tower of a mosque) by a muezzin (prayer caller). With this, the faithful are called to Friday services at the mosque and to the five prayers for the day: in the morning, at noon, in the afternoon, at sunset, and in the evening. Hear examples of many Calls to Prayer from all over the world, from Mecca to Los Angeles at IslamiCity's site with Real Audio.

 

2. Reciting from the Qur'an

The Qur'an is often presented in the form of a song by a "reader" or "reciter" (not a singer). It can also be recited in a plain manner and style. The style of reciting was established during the lifetime of the Prophet Muhammad and some of his followers distinguished themselves as reciters. A century later, rules were written down for the "seven ways" of reading the Qur'an, which are still valid today. In the ninth century the reciters began to "sing" the Qur'an without departing from the rules.

The Qur'an reciting usually took place on Fridays in the mosque, at home with the family during religious festivities, and now on the radio and TV.

The reciting of the Qur'an is performed as a solo and begins with: "God protect me from the wicked devil!" and "In the name of Allah the merciful, the compassionate." It concludes with the phrase: "The great God has spoken the truth." A reading can start in the middle of a sura (like a "chapter" or section) and finish before the end.

The reciting depends on the reciter and his musical talent. It will be different for every reciter. [Information above from The Music of the Arabs by Habib Hassan Touma, Amadeus Press, Portland, Oregon, 1996.]

Listen to the Qur'an being recited: Even without an understanding of Arabic, one can feel the spiritual feeling of the reciter. To hear an example of a section of the Qur'an, see IslamiCity's set of Salat Al-Fajr [RealAudio] http://islam.org/audio/ra90_21.ram and other chapters of the Qur'an

 

 

3. The Mawlid ("birthday") - In Praise of the Prophet

The Mawlid is a public performance of the story of the Prophet Muhammad's birth to celebrate his birthday. A solo singer and a chorus of eight to sixteen men perform the text which is in rhymed prose. The chorus sings in unison (together, no harmony). This type of singing started in the 12th-century Persia. There are 40 versions of the story which vary in style and form. The songs are different in Egypt, North Africa, Syria and in Iraq.

 

4. Praise Chanting (in praise of the Prophet Muhammad and his family) - Naat and Madih an-Nabawi

The Madih an-Nabawi is a widely popular song form in the Islamic world. The songs praise the Prophet and his family. The earliest praise-songs came about immediately after the death of the Prophet Muhammad in 632 AD. One was even written by Ali, the son-in-law of Muhammad and the fourth caliph. Other versions show special sympathy to Hussein, the son of Ali and grandson of Muhammad, who was murdered and beheaded by the Umayyad armies in 680. Every year Shi'a Muslims mourn the anniversary of Hussein's martyrdom (death for a religious cause which inspires followers) at Karbala in Iraq.

One of the most beautiful praise-chants is from a poem by a thirteenth-century Sufi poet al-Busiri.

They are sung with a solo singer and a group of men as a chorus. They are accompanied with frame drums. The chorus generally sings the text and the soloist answers by varying, paraphrasing (saying the same thing in a different way) or transforming (changing) the same line of text. He is able to improvise (to go off on his own, make his own changes, not follow the script) on the text.

Islamic chants are common during the month of Ramadan, especially by Shi'a Muslims.

In Medieval Banquet , Shabbas says that "chanting", especially during the month of Ramadan is common: "In modern Pakistan restaurants usually close during the day and open for "iftar". Working hours are cut short. Many Muslims spend their time in worship. Special programs are aired on TV right before iftar, naats "songs" in praise of the Prophet (PBUH) are sung."

 

B. Sufi music (Group #4 above)

We don't have a good idea of what this music sounded like in medieval times because it wasn't written down. However, we can imagine that it had an almost "hypnotic" quality. Sufis tried to connect with God through prayer and meditation and also through experiences such as chanting, singing, twirling, and poetry. Below, these Sufis are "in a trance" from their music and chanting. Sometimes these musical prayer ceremonies would go all night, and coffee was a favorite beverage to help them stay awake. They believed they could directly experience God and express their love for God in mystical ways through their ceremonies.

The Sufi ritual of dance and praising of God (Sema) began with the inspiration of Mevlâna Jalâluddîn Rumi (1207-1273) and was influenced by Turkish customs and culture.

Here is a translation of what is sung during a sema ceremony, or sacred dance performed by the Whirling Dervishes of Damascus, Syria outside the great Umayyad Mosque:

"Bi hamdika yâ ilâhî"

O God, I begin my entreaties by praising your goodness.

In humility and acceptance I turn to Thee (You).

If Thou dost not (If You do not) grant me forgiveness, who else could do so ?

Thou art Allah, our generous Lord,

I have entrusted my earthly fate to Thy heavenly powers.

Grant me Thy succor (help and nourishment), relieve my worried breast.

Thou knowest my intimate secrets just as my outward acts,

O Thou, my God, forgiving and full of Mercy.

 

Allah, Allah, lâ ilâha illâ-llâ, Ataynâka bi-l-fakr

Allah, Allah, there is no other God but Allah

We come to Thee, poor and bereft (cut off, alone),

Thou who holdest all riches

And constantly pours Thy blessings down on us.

May Thy generosity last for ever,

God, may this prayer on the Chosen One, mean for us

Protection and serenity (peacefulness).

With Thee at my side at all times

I can renounce (give up) all worldly goods.

 

Sufi practices varied widely in the Middle Ages. As the Islamic empire expanded, it was often the Sufi mystic who was able to bring the newly conquered or newly converted more deeply into Islam. Their practices were not "intellectual", but spoke directly to the people about connecting with God. It allowed for a personal and intuitive approach to Islam that was open to the masses. (Many were disappointed with the abstract teachings of religion. They found in Sufism spiritual joy and room for a religious experience.) Many Sufis dressed in woolen robes. (The term "Sufi" itself comes from the Arabic word for wool: "suf".) Many Muslims participated in rituals and dedication to a spiritual leader or "saint". Fraternities (social group of men, "brothers") developed and they carried on the work of their leaders. These fraternities sought (looked for) new members.

The Sufi ceremonies varied. One group might focus on movement and dance, such as the whirling dervishes who spun around in a dance. Another focused on meditation (thinking deeply) and trance (like hypnosis or out-of-body experience). A third focused on the act of self-flagellation (beating oneself with a whip). Some groups even practiced stabbing themselves, or walking over hot coals while in a trance, or fasting for very long. The practices varied widely.

The goal of the music was to bring about a climax (the high point) of the ceremony in which the Sufis were brought into God's presence. This state was when they called out the name of God and fell exhausted into a trance. There were supervisors, choir singers, solo singers, Qur'an readers, dancers, instrumentalists, sword dancers, and so on.

[The information above is primarily from The Music of the Arabs by Habib Hassan Touma, Amadeus Press, Portland, Oregon, 1996, pp. 163 - 166.]

 

Go to Page One: Arabic and Middle Eastern Music

You are here at Page Two: Were Music and Dance Sinful?

Go to Page Three: Secular (non-religious) Music

Go to Page Four: Musical Instruments (1) for string instruments

Go to Page Five: Musical Instruments (2) for wind and percussion instruments.

Go to Page Six: Dance (Introduction and Folk Dances)

Go to Page Seven: Religious Dancing of the Sufi Muslims