Why is there no music in Muslim worship?

“The hymns of the Gurus and saints are not arranged in the holy volume according to their authors, but according to the thirty-one rags or musical measures to which they were composed.”

The Sikh Rehat Maryada is the Sikh code of conduct issued by the SGPC. Its article on kirtan, which it glosses as devotional hymn singing by a group or an individual, says that only a Sikh may perform kirtan in a congregation, and that kirtan means singing the scriptural compositions in traditional musical measures. In the congregation, only Gurbani (the hymns of the Guru Granth Sahib or of Guru Gobind Singh) may be sung, with the compositions of Bhai Gurdas and Bhai Nand Lal to explain them. Only a line from the hymn itself may be used as a refrain.

The entry on Gurmat Sangit, the sacred music of the Sikhs, says that Guru Nanak composed his religious verse to settings of Indian ragas, and that the Gurus who followed him considered divine worship through music the best means of reaching communion with God. Guru Nanak kept a musician, Mardana, as his constant companion, who played the rabab (rebeck), a stringed instrument. He wished his hymns to be sung to ragas that express the spirit of the text, in a style that fits the meaning of the hymn. Harmoniums are in use in most gurdwaras today, and the tabla is the most commonly used instrument for rhythm. The entry counts Quranic chant, like the shabad kirtan of the Sikhs, among its examples of religious music.

Guru Arjan says that in this dark age (the Kali Yuga), kirtan, singing the praises of the Lord, is supreme. Earlier on the same page he says that at the Guru's door the Lord's praises are heard.

In its section on the organ in church service, says that in the early centuries the Church objected to instrumental music, and that this objection applied also to the organ, which was linked with the theatre and the circus. It calls doubtful the late report that Pope Vitalian (657-672) brought the organ into church services, and says a strong objection to the organ in church service remained fairly general down to the twelfth century, after which it became the favoured church instrument.

“Then We put thee on the (right) Way of Religion: so follow thou that (Way), and follow not the desires of those who know not.”

“Forbidden to you (for food) are: dead meat, blood, the flesh of swine, and that on which hath been invoked the name of other than Allah; that which hath been killed by strangling, or by a violent blow, or by a headlong fall, or by being gored to death; that which hath been (partly) eaten by a wild animal; unless ye are able to slaughter it (in due form); that which is sacrificed on stone (altars); (forbidden) also is the division (of meat) by raffling with arrows: that is impiety. This day have those who reject faith given up all hope of your religion: yet fear them not but fear Me. This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion. But if any is forced by hunger, with no inclination to transgression, Allah is indeed Oft-forgiving, Most Merciful.”

Malik ibn al-Huwayrith reports that he and other young men stayed with the Prophet (ﷺ) for twenty days. When he sent them home to teach their families, he told them: pray as you have seen me praying.

Aisha reports that the Messenger of Allah (ﷺ) said: whoever introduces into this matter of ours something that is not of it, it is rejected.

Ibn Umar reports that when the Muslims in Medina discussed how to call people to prayer, the Prophet (ﷺ) told Bilal to stand and give the call.

Ibn Umar reports that when the Muslims came to Medina they gathered for prayer at a time they had to guess, since no one called them. They discussed the matter. Some said they should take a bell like the bell of the Christians; others said a horn like the horn of the Jews. Umar asked why they did not appoint a man to call the people to prayer. The Messenger of Allah (ﷺ) said: Bilal, stand and call the people to prayer.

Abdullah ibn Zayd reports that the Messenger of Allah (ﷺ) had ordered a bell to be made, to be struck to gather the people for prayer. Then in a dream he saw a man carrying a bell, and asked to buy it to call the people to prayer. The man offered to show him something better than that, and taught him the words of the adhan. In the morning he told the Messenger of Allah (ﷺ), who said it was a true vision, and told him to teach the words to Bilal, who had the louder voice. Bilal then called them.

Abdullah ibn Zayd reports that, when the Messenger of Allah (ﷺ) was planning how to call the people to prayer, a man in a dream taught him the words of the adhan. He told the Prophet (ﷺ), who said it was a true vision and told him to teach it to Bilal, who has the louder voice. Umar then said he had seen the same. The adhan taught has the two testimonies, to Allah and to Muhammad (ﷺ), and no other.

“Verily, I am Allah: There is no god but I: So serve thou Me (only), and establish regular prayer for celebrating My praise.”

“Say: "Call upon Allah, or call upon Rahman: by whatever name ye call upon Him, (it is well): for to Him belong the Most Beautiful Names. Neither speak thy Prayer aloud, nor speak it in a low tone, but seek a middle course between."”

“O ye who believe! Approach not prayers with a mind befogged, until ye can understand all that ye say,- nor in a state of ceremonial impurity (Except when travelling on the road), until after washing your whole body. If ye are ill, or on a journey, or one of you cometh from offices of nature, or ye have been in contact with women, and ye find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands. For Allah doth blot out sins and forgive again and again.”

“Recite what is sent of the Book by inspiration to thee, and establish regular Prayer: for Prayer restrains from shameful and unjust deeds; and remembrance of Allah is the greatest (thing in life) without doubt. And Allah knows the (deeds) that ye do.”

Malik ibn al-Huwayrith reports that he and other young men stayed with the Prophet (ﷺ) for twenty days. When he sent them home to teach their families, he told them: pray as you have seen me praying.

“O thou folded in garments! Stand (to prayer) by night, but not all night,- Half of it,- or a little less, Or a little more; and recite the Qur'an in slow, measured rhythmic tones. Soon shall We send down to thee a weighty Message.”

Al-Bara' ibn Azib reports that the Prophet (ﷺ) said: beautify the Qur'an with your voices.

Abu Musa reports that the Prophet (ﷺ) said to him: O Abu Musa, you have been given one of the sweet voices (mazamir) of the family of David. The book places it among the reports on reciting the Qur'an beautifully.

“Allah has revealed (from time to time) the most beautiful Message in the form of a Book, consistent with itself, (yet) repeating (its teaching in various aspects): the skins of those who fear their Lord tremble thereat; then their skins and their hearts do soften to the celebration of Allah's praises. Such is the guidance of Allah: He guides therewith whom He pleases, but such as Allah leaves to stray, can have none to guide.”

Al-Nawawi records the words of Qadi Iyad: the scholars agree that it is recommended to beautify the voice in recitation and to recite slowly and clearly (tartil). They differed over reciting to melodies (alhan). Malik and the majority disliked it, because it departs from the humility and understanding that the Qur'an came for. Abu Hanifa and a group of the early Muslims allowed it, because of the hadiths, and because it softens the heart and draws people to listen. Al-Nawawi adds that ash-Shafi'i disliked it in one place and did not in another: he disliked it where the reciter stretches the words out of place by adding or cutting, and allowed it where the wording is not changed.

Beautifying the voice in reciting the Qur'an is recommended, and the scholars' word has settled on it. The fatwa cites the Prophet's (ﷺ) words to beautify the Qur'an with the voice, and his choice of Bilal for the call to prayer for his finer voice. It quotes Qadi Iyad, through an-Nawawi's commentary on Sahih Muslim (6/80): the scholars agree that it is recommended to beautify the voice in recitation and to recite it slowly and clearly (tartil). It quotes Ibn Hajar, Fath al-Bari (9/72): beautifying includes keeping to the rules of melody, so long as it does not go beyond the conditions of correct recitation recognised by the scholars of the readings; if it does, a beautiful voice does not make up for the poor recitation.

Al-Nawawi records the words of Qadi Iyad: the scholars agree that it is recommended to beautify the voice in recitation and to recite slowly and clearly (tartil). They differed over reciting to melodies (alhan). Malik and the majority disliked it, because it departs from the humility and understanding that the Qur'an came for. Abu Hanifa and a group of the early Muslims allowed it, because of the hadiths, and because it softens the heart and draws people to listen. Al-Nawawi adds that ash-Shafi'i disliked it in one place and did not in another: he disliked it where the reciter stretches the words out of place by adding or cutting, and allowed it where the wording is not changed.

Ibn Hajar says there was no dispute about beautifying the voice in reciting the Qur'an, but the early Muslims differed over reciting it to melodies (alhan). Forbidding it is reported from Malik; dislike of it from Maliki, Shafi'i, Hanafi and Hanbali scholars; and permission from a group of the Companions and Successors, from ash-Shafi'i and, through at-Tahawi, from the Hanafis. That difference applies only when no letter is moved from its place. He quotes an-Nawawi's at-Tibyan: the scholars agree that beautifying the voice with the Qur'an is recommended so long as it does not go beyond the limit of recitation by stretching, and if it goes so far that a letter is added or hidden, it is forbidden. Ibn Hajar concludes that a beautiful voice with the Qur'an is sought. Beautifying it includes keeping to the rules of melody, so long as that does not break the conditions of correct delivery recognised by the scholars of the readings; if it does, a beautiful voice does not make up for the poor delivery. He adds that whoever keeps to both is to be preferred.

“O thou folded in garments! Stand (to prayer) by night, but not all night,- Half of it,- or a little less, Or a little more; and recite the Qur'an in slow, measured rhythmic tones. Soon shall We send down to thee a weighty Message.”

In its section on the organ in church service, says that in the early centuries the Church objected to instrumental music, and that this objection applied also to the organ, which was linked with the theatre and the circus. It calls doubtful the late report that Pope Vitalian (657-672) brought the organ into church services, and says a strong objection to the organ in church service remained fairly general down to the twelfth century, after which it became the favoured church instrument.

Qawwali is a form of devotional song from South Asia, sung above all at Sufi shrines and gatherings. A qawwali party sings to the harmonium, the tabla and the dholak drum, with hand-clapping.

Abdullah ibn Zayd reports that, when the Messenger of Allah (ﷺ) was planning how to call the people to prayer, a man in a dream taught him the words of the adhan. He told the Prophet (ﷺ), who said it was a true vision and told him to teach it to Bilal, who has the louder voice. Umar then said he had seen the same. The adhan taught has the two testimonies, to Allah and to Muhammad (ﷺ), and no other.

Abdullah ibn Zayd reports that the Messenger of Allah (ﷺ) had ordered a bell to be made, to be struck to gather the people for prayer. Then in a dream he saw a man carrying a bell, and asked to buy it to call the people to prayer. The man offered to show him something better than that, and taught him the words of the adhan. In the morning he told the Messenger of Allah (ﷺ), who said it was a true vision, and told him to teach the words to Bilal, who had the louder voice. Bilal then called them.

Malik ibn al-Huwayrith reports that he and other young men stayed with the Prophet (ﷺ) for twenty days. When he sent them home to teach their families, he told them: pray as you have seen me praying.

“Ye have indeed in the Messenger of Allah a beautiful pattern (of conduct) for any one whose hope is in Allah and the Final Day, and who engages much in the Praise of Allah.”

“"Those who believe, and whose hearts find satisfaction in the remembrance of Allah: for without doubt in the remembrance of Allah do hearts find satisfaction.”

“Verily, I am Allah: There is no god but I: So serve thou Me (only), and establish regular prayer for celebrating My praise.”

“And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Sura like thereunto; and call your witnesses or helpers (If there are any) besides Allah, if your (doubts) are true.”

“Do they not consider the Qur'an (with care)? Had it been from other Than Allah, they would surely have found therein Much discrepancy.”

“Say: "O men! I am sent unto you all, as the Messenger of Allah, to Whom belongeth the dominion of the heavens and the earth: there is no god but He: it is He That giveth both life and death. So believe in Allah and His Messenger, the Unlettered Prophet, who believeth in Allah and His words: follow him that (so) ye may be guided."”