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THE LAW OF PLAYING MUSIC ACCORDING

TO MADZHAB IMAM SYAFI'I

SCHOLARLY PAPER

Presented to Partial Fulfillment of the Requirement for The Final Examination of Islamic Senior High School

Pabelan Kartasura Sukoharjo

By:

FAHMI ULIL AZMI MUSTIKAWATI

Reg !umber " #$%&

'lass " III (Third)

Program " !atural Science

ISLAMIC SENIOR HIGH SCHOOL

THE MODERN BOARDING SCHOOL OF ASSALAAM

2011/2012


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LEGALIZATION

This *a*er has been agreed b+ the counselor and admitted b+ *rinci*al of

Islamic Senior High School

,a+ ",ate "

Princi*al- 'ounselor-

.ashir- / 0g /ujiningsih- S Pd


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MOTTO

ل ا ة إ ب و و ق ح Success is combination bet1een instinct to see e2er+ o**ortunit+ and

ca*abilit+ to get it

The *re*aration for tomorro1 is doing 1ork toda+ 1ell

,o e2er+thing because of 0llah


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RESPECTFULL WORDS

This *a*er- es*eciall+ dedicated to"

/+ ,earest ,ad- /r Fau3i /ustika Subag+o 1ho al1a+s gi2e me the best

ad2ice- and al1a+s su**orted me both of morals and materials 4o2e +ou dad5

/+ belo2ed /om- /rs 0nn+ !is1ati 1ho al1a+s care- lo2e- and

understanding me as the 1a+ I am 4o2e +ou until m+ last time mom5

/+ ama3ing brother- Fahri Isa /aulana 1ho al1a+s care and sometimes

su**orted me both of moral and materials Thanks bro5 +ou al1a+s make me

*roud

/+ best friend- Hana se*ti 0riani Thanks for +our care- joke- ad2ice- and

e2er+thing +ou do I6m gonna miss +ou sist


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course the great 0@I40H- thank +ou so much dear5 0nd thanks for all m+

friends in ?II IP0 9 /0- and ?II IPS 9 /0- I6ll ne2er meet someone like +ougirl5 Thanks for the memor+ I *romise I6ll ne2er forget it

The last- the 1riter reali3ed that man+ 1eakness of this *a*er in s*ite of the

1riter6s effort to make the ideas in this *a*er eas+ to understand It 1ould be

grateful and nice if the 1ise readers 1ould gi2e the 1riter some correction and

comment that might be more useful es*eciall+ for the 1riter /a+ it ha**en- 0llah

S7T al1a+s blessed us 0min

Sukoharjo- AAAAA 9B##

7riter-

Fahmi >lil 03mi /


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'H0PTER II 407 and ,EFI!ITID! of P40GI!C />SI' 0''DR,I!C

TD /0, H0. I/0/ SG0FI6I

0 ,efinition of /usic >ni2ersall+

$

. The 4a1 and Pla+ing /usic 0ccording to /ad3hab Imam S+afi6i

##

'H0PTER III />SI' 0''DR,I!C TD IS40/I' PDI!T of IE7

0 The Histor+ of /usic in S*reading Islam

#:

. The Exam*le of /usic Instrument and The Kinds of /usic that

Probable to be Pla+ed

#&

' The E2ent that Probable to be *la+ the /usic

#$

'H0PTER I '4DSI!C

0 'onclusion

. Suggestion


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.I.4IDCR0PHG

'>RRI'>4>/ IT0E

CHAPTER I

PREFACE

A. T ! B"#$%& ()* + T ! P& ,-!For a 2ie1 of *eo*le 1ho like music- *la+ing music is an enjo+able thing

Pla+ing music also functions to *ractice the functions of cerebrum and

cerebellum of humans 1hen the+ *la+ it Dn the other hand it functions as a

de2elo*ment tool for *otential and creati2it+ The art 1hich is listened b+ the

music equi*ment is calledinstrumentalia art. The kind of music equi*ment

are" *iano- biola- cello- har*a- guitar- drum- flute- saxo*hone- etc .esides this-

there are man+ kinds of genre music- for exam*le" ja3- *o*- classic- r n b- and

so on Dne of the canonist- imam S+afi6i- said that in his o*inion there is no

one of the hija3 canonist hate to listen to the song- sounds of music- exce*t if

there is something bad from them /eaning of his sa+ing is man+ kinds of

song 1hich is accom*lished b+ man+ thing that is forbidden b+ syara' Then

the o*inion of imam S+afi6i is su**orted b+ Asy-Sya'bi from grou* of Hasan

0l .ashri- 1ho said that ho1e2er that a song and *la+ing music- one thing

1hich is agreed do not make sexual desire and do not cause someone to forget

to recitate to 0llah and *ra+ing It means that it is not contrast 1ith the


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religion 0nd it is no *roblem if that song is demonstrated b+ music as long as

it is not cause the desireF & H"* :

Diriwayatkan oleh Buraidah bahwa Rasulullah SAW hendak menuju perperangan, ketika

kembali dari perperangan seorang ariyyah hitam datang menghampiri Rasulullah SAW

seraya berkata !wahai Rasulullah SAW sesungguhnya aku telah bernad"ar apabila

#ngkau kembali dengan selamat aku akan menabuh Du$$ dan bernyanyi di hadapanmu,

Rasulullah SAW bersabda !apabila kau telah bernad"ar maka tabuhlah sekarang karenaapabila tidak maka engkau telah melanggar nad"armu!. %emudian ariyyah tersebut

menabuh Du$$ dan bernyanyi, kemudian Abu Bakar ra masuk ke rumah Rasulullah SAW

ketika ariyyah itu masih menabuh Du$$ dan bernyanyi, kemudian ketika Ali ra masuk dia

masih menabuhnya dan ketika &tsman ra masuk dia juga tetap menabuh, ketika &mar ra

masuk beliau langsung melemparkan Du$$ itu ke arahnya yang kemudian ariyyah itu

duduk. alu Rasulullah SAW bersabda !wahai &mar sungguh setan akan takut

kepadamu, sungguh ketika Aku duduk, dia menabuh Du$$, ketika Abu Bakar masuk dia

juga masih demikian, %etika Ali masuk juga demikian, ketika &tsman masuk dia juga

tetap menabuhnya akan tetapi ketika engkau masuk wahai &mar engkau lemparkan Du$$

itu!. ()adis Sunan *irmid"i no + /

0t Tirmid3i said in thehadis hasan shahih gharib - S+aikh 0l 0lbani also said that this hadits

shahih in the Shahih sunan Tirmid3i

This hadits is the real fact that *la+ing music duff or rebana is *robable to be *la+ /ight not

*romise about something there isharam or adulter+ to 0llah- this circumstance is 2er+ clear

Rasulullah said" Finish +our *romise- to be strong *roof that *la+ing duff or rebana *robable

to be *la+ed E2en though- >mar ra6s attitude sho1s his tendenc+ that he didn6t like listening

the duff or rebana It is 2er+ strange if >mar ra6s attitude sho1s asharam to *la+ the music

because if it is said haram- it is im*ossible from beginning Rasulullah S07 *robable it


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include 0bu .akar ra- 0li ra- dan >sman ra It is 2er+ funn+ of >mar ra6s o*inion- he kno1s

that *la+ing music is haram- e2enthough Rasulullah said no- this statement is not right

.ecause of that- >mar ra6s attitude must be his tendenc+ of him self

S!# )* H"* :

Diriwayatkan dari Rubayyi' binti 0u'awwid" beliau berkata !Rasulullah SAW datang, pagi-

pagi ketika pernikahan saya kemudian Beliau SAW duduk dikursiku seperti halnya kau duduk

sekarang ini di depanku, kemudian aku menyuruh para ariyah memainkan Du$$,dengan

menyanyikan lagu-lagu balada orang tua kami yang syahid pada perang Badr, mereka terus

bernyanyi dengan syair yang mereka kuasai, sampai salah seorang dari mereka

mengu1apkan syair yang berbunyi2!Diantara kita telah hadir seorang 3abi yang

mengetahui hari depan!20aka 3abi SAW bersabda !Adapun syair ini janganlah kamu

nyanyikan!.()adis Shahih Bukhari %itab 3ikah Bab Dharbal Du$$ Al 3ikah Wa Al Walimah

no 4567, juga diriwayatkan dalam Shahih 8bnu )ibban no 4979 .

This hadits also notice that *la+ing duff or rebana is *robable to be *la+ed This circumstance based onta:rir or the silents of *ro*het 1hen jarriyah *la+ing duff .ukhari alread+ notice

this hadits in the cha*ter Dharbal Du$$ Al 3ikah wa Al Walimah (hit the tambur during the

1edding *art+) Pro*het said " 8This *oem *lease don6t be sung b+ +ou8 this is refer to the

*oem 1hich said " 8.et1een us alread+ came a *ro*het 1ho kno1s about future8 Pro*het

forbid the 1ords in this *oem because onl+ 0llah kno1s about future

T &* H"* :

Dari Aisyah ra Suatu hari Abu Bakar ra masuk ke rumah Rasul SAW disana ada dua jariyah

yang sedang bernyanyi dengan memainkan rebana, mereka sudah biasa bernyanyi,

sedangkan Rasulullah SAW terhalang dengan tirainya. Abu Bakar melarang keduanya

sehingga Rasulullah SAW membuka tirai sambil bersabda !Wahai Abu Bakar

biarkanlah(mereka bernyanyi/ karena hari ini adalah hari 8d(hari raya/!. ()adis Shahih

Bukhari dan Shahih 0uslim sebagaimana disampaikan Syaikh Al Albani dalam ;hayatul


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0aram *akhrij Al )alal Wal )aram


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Dari Amir bin Said dia berkata !Aku masuk ke rumah Abi 0as'ud dan ?ardhah bin %a'ab

dan diantara mereka ada beberapa ariyah yang sedang bernyanyi, kemudian aku bertanya

!Apakah kalian melakukan semua ini padahal kalian itu sahabat 3abi SAW>! Abu Amir

berkata lalu keduanya menjawab !duduklah, jika engkau suka dengarkanlah bersama kami,

akan tetapi jika tidak pergilah sungguh kami telah diberikan keringanan untuk bersuka ria

selama walimah pernikahan!()adis Sunan An 3asa'i Bab Al ahwu Wa Al ;hina '8nda Al

'Arus hadis no +5 9, dinyatakan hasan oleh Syaikh Al Albani dalam Shahih An 3asa'i/.

This Hadits also be the base of abilit+ to sing because Rasulullah6s friends also

listened to the song 7hen asked 1h+- listened the songs 1hereas the+ are

com*anions of the Pro*het /uhammad- the+ said that the /essenger of 0llah

has *ro2ided assistance in this matter or has been authori3ed b+ the *ro*het-

that is 1hen the 1edding *art+

A. T ! L " ) + T ! P& ,-!

In the 1riting of this scholarl+ *a*er- the author limit "

The la1 of *la+ing music according to mad3hab imam S+afi6i

The s*reading of Islam b+ music

The *oint of 2ie1 of *la+ing music according to mad3hab imam S+afi6i

The genre of music and the e2ent that is *robable to *la+ing music

& (-" ) + T ! P& ,-!

7hat is the la1 of *la+ing music according to mad3hab imam S+afi6i

Ho1 is the s*reading of Islam b+ music


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7hat is the *oint of 2ie1 of *la+ing music according to mad3hab imam S+afi6i

7hat is the genre of music and the e2ents 1hich are *robable to *la+ music

&3 ! + W& )%

To describe the la1 of *la+ing music according to mad3hab imam s+afi6i

To understand the s*reading of Islam b+ music

To describe the *oint of 2ie1 of *la+ing music according to mad3hab imam

s+afi6i

To understand the genre and the e2ents of music that is *robable to *la+ it

E. T ! M! * + W& )% P"3!&

In this scholarl+ *a*er- the 1riter uses thematic method and references

F. T ! Sy ! " # + W& )%

'ha*ter I- this cha*ter contains the background of the *roblem- the limitation of

the *roblem- the formulation of the *roblem- the *ur*ose of 1riting- the method of

1riting *a*er- and the s+stematic of 1riting'ha*ter II- this cha*ter contains the definition of music uni2ersall+ and the *oint

of 2ie1 of *la+ing music according to mad3hab imam S+afi6i6s mad3hab

'ha*ter III- this cha*ter contains the ex*lanation detaill+ about the la1 of *la+ing

music- the s*reading of it in Islam- and the exam*le that is *robable to *la+ it


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'ha*ter I - this cha*ter contains the conclusion from cha*ter I- cha*ter II- and

cha*ter III- and the suggestion in order that 1e kno1 the la1 and e2er+thing aboutmusic


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CHAPTER II

THE LAW AND THE DEFINITION OF PLAYING MUSICACCORDING TO MADZHAB IMAM SYAFI'I

) ) + ( # () 4!& "--y

/usic is the art 1hich is related to the equi*ments of music and rh+thm

1hich is caused b+ them The music art contains the 1a+ to *la+ the music

instrument- the 1a+ to make not and stud+ the kinds of music genre This

music art can stand alone as instrumental art (1ithout 2ocal)- and it can join

1ith 2ocal art Instrumental art- 1hich is ex*lained before- is the art 1hich is

listened b+ the music instrument 0nd music is the most abstracti2e art- and it

is also the realit+ of *h+sics from the sound that has man+ ad2antages for

hel*ing the education of *ersonalit+ of someone It 1as learned b+ man+scientists- man+ religions- educater- and theoretic of art Dn the other hand- it

is used to man+ im*ortance6s- like tradition- custom- entertainment- e2en

education 0ristoteles said that music had an abilit+ to comfort the de*ressed

heart- had a creati2e thera*+ and to gro1 the *atriotism soul The research

*ro2es that music- es*eciall+ the classical music effects the de2elo*ment of I@

(Intelligent @uotient) and E@ (Emotional @uotient) 0 child 1ho used to listen

to the music- the I@ and E@ 1ill de2elo* more than the other children 1ho are

rarel+ to listen to the music The meaning of the music here is the music that

has a regular rh+thm and tone of an orderl+- not a tone of 8tilt8- music reall+

affects *eo*le6s li2es /usic has three im*ortant *arts of the beat- rh+thm- and

harmon+8- sa+s E2 0ndre1 'hristanda+ in a music college 8.eat affects the


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bod+- affecting the rh+thm of the soul- 1hile affecting the s*irit of harmon+8

E2en o2erseas- beautiful songs that man+ hos*itals broadcasts 0 bio*h+sicsha2e done an ex*eriment on the influence of music to life T1o *lants of the

t+*e and age are *laced in different *laces Dne of them *laced close to the

s*eaker (s*eakers)- 1hich *resents rock songs slo1 and hea2+ rock- 1hile

other *lants are *laced close to the s*eakers that broadcast the songs are

beautiful and rh+thmi call+ regular In recent da+s there are 2er+ striking

differences Plants near the singers rock songs became 1ithered and died-

1hile *lants near the singers beautiful songs gro1th- freshl+- and bloom- that

is a *ro2e that music reall+ affect the li2es of humans beings The uni2erse is

created b+ nature a 2er+ beautiful music Thundering 1a2es of the sea- the

roar of the 1ind in the mountains- and rain is 2er+ beautiful natural music

0nd has been sho1n- ho1 the music influences of nature to human life 0nd

E2 0ndreas 'hristanda+ said that 8 /usic that good for human beings it can

balanced bet1een beat- rh+thm- and harmon+ For exam*le *regnant- mom

usuall+ chooses music es*eciall+ classic to be *ut on her stomach Crace

Sudargo- a musician and educator said 8 The basic of classical music in

general comes from the rh+thm of the human *ulse that *la+s a major role in brain de2elo*ment- the formation of soul- character and e2en human fresh8

Research sho1s- classical music com*osition containing tone fluctuates

bet1een high and lo1 tones tone 1ill stimulate quadrant ' in the brain >ntil

the age of ; kno1s @uadrant . and ' in the brains of children 1ill gro1 u* to

BJ 1ith the music


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T ! -"5 ")* 3-"y )% ( # "## &* )% "*6 ", I " Sy"+ '

S+afi6i+ah canonist like 0l Cha3ali ex*lained in the 8hya &lumuddin's

book thatnash-nash syara' has sho1n that singing- dancing- and beating the

rebana 1hile *la+ing the shield and the guns at the hol+ da+ ismubah

(*robable)- because that da+ is the ha**+ da+ That6s 1h+ the hol+ da+ is

meant for the other da+s like circumcision and the other ha**+ da+s 1hich

*ermit the syara' Then 1hat is the la1 for *la+ing music instrument like

guitar- *iano- rebana- etc The ans1er are textuall+(nash/, there is one of

music instrument 1hich is ex*lained clearl+ in the hadits it is ad duff or al

ghirbal or rebana The other music instrument or ghirbal- the other canonist

has different o*inion- some of them said that it ishalal and some of them said

that it isharam Es*eciall+ the+ agree more 1ith !asharuddin 0l 0lbani 1ho

said that all of the hadits 1hich is not *ermited the music instrument like flute-

drum- and so on aredhai$ Some of the canonist said that the+ are sahih like

Ibnu Shalah in hismu:adimmah Lulumul hadits, Imam 0n !a1a1i in the Al-

8rsyad - Imam Ibnu Katsir in the 8khtisar @ulumul hadits, Imam Ibnu Hajar in

*aghli:ul *a'li:, 0s Sakha1+ in the


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music instrument isharam (S+aikh !ashiruddin 0l 0lbani- Dha'i$ Al-Adab

Al-0u$rad - *age #; #%) 0l /ana1i said in his book Asy Syahrul %abir thataccording to Imam S+afi6i o*inion 1hich state that " 8*la+ing music or singing

aremakruh tan"ih it 1ill be better to be left than ha2e to do it- and so that their

sel2es are more *rotected and *ure .ut *la+ing music and singing are

*robable to do- 1ith arrangement he 1as not afraid 1ill be 1ra**ed in fitnah

Ibnu Hajar also *icked out from Imam !a1a1i6s and Imam S+afi6i6s o*inion

and said that- singing and *la+ing music are forbidden but *ossibilit+- it should

be understood because usuall+ this circumstance must be follo1ed b+ drinking

brand+- 1omen- and other *roblems 1hich brought us tomaksiat For exam*le

the songs at 1orking like lift u* the hea2+ stone- the arabian6s song for gi2ing

the s*irit to his camel- mother6s song to make the bab+ be calm and the song6s

at 1ar So- according to Imam 013a6i+ are sunnah Ibnu Ha3m also said that "

8If there is no classif+ing from 0llah S7T and Rasul about something 1e

talked about it (in this case- the+ are song and *la+ing music)- so it is *ro2ed

that the+ arehalal or *robable absolutel+ 0t the Rasulullah6s *eriod there 1as

someone 1ho song and Rasulullah *ermitted him- e2en Rasulullah asked him

to find the singer Dn the other hand it needs to make it clear that Islamicsocialit+ at the Rasulullah S07 *eriod- as it is ex*lained before that is signed

b+ t1o characteristic- the+ are " a sim*le life and jihad $ii sabilillah To defend

Islam and 1iden it is needed much o*inion and tr+ing- in order that is no time

for ha**+- make the beautiful art (music art- and song) e2en enjo+ it In the

hadits book- there arenash 1hich *ermit someone to sing- dance- and *la+ing


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music instrument but the *ermition 1hich is ex*lained in thenash-nash are

1edding *art+- circumcision recei2e the guest 1ho has just come


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CHAPTER III

MUSIC ACCORDING TO ISLAMIC POINT OF 7IEW

&y + ( # ) ! I -" # 3&!"* )%

The Islamic societ+ in the rasulullah6s *eriod 1as not a *roducti2e *eriod

about art The *roducti2e *eriod in the muslimin grou* has just existed 1hen

the Islamic area 1as 1ider than before 0t that time muslimin grou* ha2e

joined 1ith man+ kinds of ethnic that each of them had man+ kinds of culture

and art So- muslimin grou* begin to recogni3e the Persia music- Roma1i

music- etc The kinds of music that 1as used to s*read the Islam is gembyong,

1hich is used b+ Sunan Cunung Mati to s*read the Islam in the ja2a island The

l+rics that are used b+ Sunan Cunung Mati containdakwah (s*eech) about

Islam The beginning- the Islamic art s*reading reached the to* of gilt at the

>ma+ah6s *eriod until the .aghdad cit+ is *laced as the center of 1orld

ci2ili3ation finall+ 0t that time art 1as not onl+ as the entertainment- but also

as the general kno1ledge 1hich is in2estigated and the *art of *ra+ing order

in Islam E2en some of music instrument 1hich is used b+ man+ *eo*le in the

1orld no1 come from the 1orld of Islamic art and a lot of 0rabic 1orld

artist6s creation 1hich became the reference for 1estern and the other

hemis*here 0rabic music 1hich 2er+ sim*le at the beganing- de2elo*ed into

colorful music as fast as the de2elo*ment of Islamic go2ernment at the

>ma+ah6s *eriod 0t that time /adinah and ,amaskus became the center of

Islamic culture From the t1o cities- the acti2ities of Persia and Creek art


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music book6s translater into 0rabic language incessant 0ccording to Hasm+6s

ex*ert in his book the histor+ of Islamic culture- the custom of instruction andthe *la+ing of music more de2elo*ed at the 0bbasi+ah /ainl+ 1hen the

go2ernment ofkhali$ah Al-0a'mun /usic art de2elo*s so fast in the dinasti

0bbasi+ah *eriod This de2elo*ment of music art in this *eriod is not relased

from the language into 0rabic language Dn the other hand the su**orted from

the leader to the musician and the *oet makes the music art more interesting

.eside- in the beginning of music de2elo*ment- music is considered as the

branch of mathematics and *hiloso*h+ It is also called the Islamic ci2ili3ation

b+ the book 1hich is 1ritten b+ 0l Kindi is the first book 1hich recogni3es

the 1ordmusi:i 0l Isfahani ( $& / $&%/) in the Al-Aghani's book list man+

kinds of achie2ement of music art in the Islamic 1orld 0lthough there are t1o

o*inions 1hich is o**osite about music 1hich *ermit and not *ermited in

islam In fact the *rocess of Islamic s*reading entire ja3irah 0rab- Turki-

Persia- until India is full of music culture The Islamic ci2ili3ation not onl+

from the famous musician like Sa6ib Khatir (% :/)- Tu1ais (B/)- Ibnu

/ijjah (/)- Ishaq 0l /ausili (&%&/


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(*assed a1a+ in #9$;/) Dne of the author of Islamic music theor+ 1ho is

famous is Gunus bin Sulaiman 0l Khatab- 1ho is listed as the first musicalauthor in islam The book6s author 1ho *assed a1a+ in &


24/34

T ! !8" 3-! + ( # ) &( !) ")* ! $ )* + ( # " 3& ,",-! ,!

3-"y!* ) I -" .

Rebana- the music instrument that are origine from 0rab- also ada*ted b+

1estern Rebana is made of the 1ood and *arkamen until no1- rebana is still

used in some hemis*here 1hen the+ *la+ music The de2elo*ment of music

and music instrument are su**orted b+ the acti2it+ 1hich is usuall+ held in the

*alace In the desert- rebana become the most dominant *o*ular music

instrument 1hich make the Islamic art and 0rabic smelled liketerbangan,

gambus, kasidah, and hadrah. !ot onl+ rebana- but also rebab make the

archi*elago art colorful b+ added as the follo1er the gamelan 1hich start to

de2elo* in Ma2a 0ccording to the *oet and the in2estigator of islammic art-

0bdul Hadi 7/- the using of rebbab in Ma2anesse gamelan sign sufi6s music-

that is nay instrument 0bdul Hadi clarifies- Sunan .onang and Sunan

Kalijaga a**lied the sufi6s esthetic in the using of gamelan instrument Sunan

.onang make the gamelan as the su**ort ofta$akur and tajjarud from the

block of materialist 1orld The using of this o*inion make the Ma2anese and

/adura6s gamelan different from the .alinese6s gamelan 1hich defense as the

Hinduism gamelan The canonist- named Raden /as Said had the abilit+ tomake the song for Islamic dak1ah6s su**ort is not hesitated Theilir-ilir and

dandang gulung song are the *ro2e of his abilit+ to arrange the *oem about

islam in Ma2a The influence of islam seem from the using of rebana and the

addition of 0rabic language in its *oem The content of the *oem also contain

the Islamic 2alue and man+ good suggestions The kind of blues music is


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rooted from the /oslem tradition 0t the beginning- the *ublic in Paman Sam

countr+ do not belie2e it .ut a 1riter and scientist- also researcher atSchomburg 'enter for Research in .lack 'ulture at !e1 Gork- success to

make sure or belie2e the *ublic that use has the relation 1ith /oslem tradition

in 7est 0frika To make a**ro2e the relation bet1een 0merican blues music

1ith /oslem tradition-diou$ *la+ed the t1o recording- one of them 1hich is

listened to the *ublic 1ho are attending in the room of Har2ard uni2ersit+ is

ad"an

Rebana 1hich is *robable to *la+ is onl+ the Rebana 1hich do not ha2e

the little bel in its side as the clarification of some canonist This rebana

1ithout the little bel existed in the Rasulullah6s *eriod 1hich 1ere *la+ed b+

the human (1ho 1ere notbaligh Nadult) at the hol+ da+ or the 1edding So- the

music instrument like guitar- drum- seruling- gendang- saxo*hone- gamelan-

kolintang- clarinet- and all of music instrument 1hich are not *robable

according to Islamic syari'at and 1hich are *robable is onl+ Rebana Sunan

.onang make the gamelan as the su**ort ofta$akur and tajjarud from the

block of materialist 1orld The using of this o*inion make different the

Ma2anese gamelan and madura 1ith the .alinese gamelan 1hich defense as theHinduism gamelan

T ! E4!) " 3& ,",-! 3-"y ! ( #.

.ased on the fact- *la+ing music is *robable in the Islam and most of

canonist .ut there are requirements 1hich ha2e to be held in order to *la+ the

music is notharam 1hen it is *la+ed First- it is the song 1hich the l+rics and


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the not do not contain the desire 0lso the singer has to 1ear the clothes

correctl+ and like the Islamic syariat. The last the current e2ent 1hich is *robable to *la+ the music /an+ thing that is clarified abo2e are one of the

most im*ortant from the culture of *la+ing music 0t the Rasulullah6s *eriod-

the e2ents 1hich are *robable to *la+ the music are in the hol+ da+ like

circumcision or the 1edding 0s the hadits from .ukhari- Tirmid3i- Ibnu

/ajah- and the others from Rubba+i6 binti /u6a11i3 L0fra Ruba++i said that

8Rasulullah came to his house at his 1edding Then Rasulullah sat on the

car*et- after that- some *eo*le from the jariah *la+ the rebana soon then the+

1ere humming for the+ *arents 1ho are syahid at the badar 1ar Suddenl+ one

of them said- there 1as Rasulullah S07 bet1een us and he kne1 1hat 1ill

ha**en tomorro1 .ut Rasulullah said "

O Q U V WX Y Z [ W \] [ ^ U _ Ẁ - O ^ U V WX

ea e that saying. ontinue your song

Dn the other hand- hadits from 0n !asa I @ura3ah bin Sa ad (he is tabi i)

that has e2er 1ritten about 1hat 1as ha**en at a 1edding He said I entered

the @ura3ah bin Ka ab and 0bu /as ud 0l 0nshari s house Suddenl+ some

ser2ants (Ma1ari) began to sing So I asked "


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[ W Z W Ẁ -p O ` ( ) v U w Wp \ y \z \] { W|

} ~ •p W _ € ‚ Y ƒ „ … ` -\Z † ] w \‡ Y ƒ „ … ˆ ‰ Š "v \V ‡

‹ Œ W Z U ‰ Ž ‡ \Z

Both o$ them are RasulullahCs $riend, and the $ighter $rom Badar war. why

did you do like that>E ?ura"ah answered Sit i$ you wantE lets listen this

song together. 8$ you didnCt want, go out. *here was probable $or us to hold the

entertainment (song/ at the wedding party.

Imam 0n !asa I also 1rote at the cha*ter Lannounce the 1edding 1ith sound

(song or rebana) 1hich is 1ritten from / bin Hathib that Rasulullah said "

\ Z • ‡ ‘ WU ’ Ž ` -“ W ” " Œ – ` … — – O Q \ W’ ‡

*he di$$ersign between halal and haram (at the wedding/ is (announ1e it with/

playing rebana and singing.

Pla+ing music ismubah once again- but at the current e2ent like 1edding

*art+ or circumcision /ost of canonist and the o*inion that singing and

*la+ing the music instrument are *robable- but it is onl+ at the 1edding *art+-

circumcision- hol+ da+- and the other da+s /aliqi+ah canonist said that the

music instrument that is used to *la+ at the 1edding *art+ are *robable The

s*ecific music instrument for that e2ent are like gendang, rebana, 1hich do


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CHAPTER I7

CONCLUSION

C )#-( )

The conclusion from the scholarl+ *a*er 1hich has theme The 4a1 of

Pla+ing /usic 0ccording to /ad3hab Imam S+afi6I is listening and *la+ing

musik instrument e2en singing aremubah if there is not adalil s+ar6I 1hich

sho1s that singing or *la+ing music instrument 1ith or 1ithout song- there is

not anash from 0l @ur6an e2en sunnah Rasulullah 1hich are not *robable

*ro*erel+ Some of canonist- Rasul6s friend and tabi6in 1ho are not *robable a

*art or all of them because the+ mean it from some currennash. Some of them

said that the thing ismakruh and the other said that it ismubah There are

nash-nash (dalil ) 1hich become the reason b+ some *eo*le 1ho are not

*robable the song art and music are not the *ro*erdalil 0s it is clarified there

is not adalil 1hich sho1s this case *ro*erl+ .ecause of that no one 1ho has

to be follo1ed exce*t Rasulullah S07 He is *ermit it 0ll of hadits 1hich are

used b+ some *eo*le 1ho are not *ermit the music instrument and song are

dhoi$ or maudu' (in origine and 1eak) So- Imam abu .akar Ibnu 0l 0rba6I

said 8there is not adalil in the 0l @ur6an and sunnah Rasul 1hich are not

*robable to singing and *la+ing music E2en hadits sahih (most of them) sho1

the *ermission that singing in e2er+ hadits 1hich is 1ritten e2en a+at 1hich is

used to sho1 that it isharam - so that the case isbathil from sanad's 2ie1- also

bathil from 8'ti:ad's 2ie1- if it is based onnash e2en one of inter*retation


30/34

0lthough there are some hadits 1hich are true and acce*table- but it can6t be

hujjah. .ecause of that 1e ha2e to ask- 1ho are *robable to be follo1edRasulullah S07 or canonist about 1ho are *robable to be follo1ed- a /oslem

has to understand that onl+ Rasulullah 1ho are *robable to be figure in

e2er+thing E2en this o*inion is su**orted b+ man+ Rasulullah6s friend and

tabi6in In there societ+- there is not a different o*inion bet1een /adinah6s

residence 1hich is the habitat of Rasulullah6s friend and that time .efore that

the+ associate 1ith Rasulullah S07 For exam*le as Imam Ibnu 0n !aha1i

said in his bookal umdah that it is 1ritten about a singing and listening music

is halal from some Rasul6s friend and tabi6in

S(%%! )

7e are *robable to *la+ and listen the music because some canonist *ermit it-

e2en Rasulullah

7e are *robable to *la+ and listen the music 1ith requirements that it does not

in2ite the desire

7e are also *ermited to *la+ the music if it contain ad2antages and does not

contain badness7e should not be doubt to *la+ the music because there are man+ dalils that

become the basic- e2en the s*reading of Islam is su**orted b+ music that has been

done b+ sunan Kalijaga and sunan .onang (like the song of ilir ilir and dandang

gulo)


31/34


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.I.4IDCR0PHG

0l 0lbani- /uhammad !ashiruddin #$$$Siapa Bilang 0usik )aram., Makarta ",arul Haq

Fathi- 0bu 9BB$ )ukum agu, 0usik, dan 3asyid 0enurut Syari'at 8slam .ogor " Pustaka Taq1a

htt*"NN111 einjil comNcgi binNforum˜read *l forum˜id™;9# :šle2el™9

htt*"NNkonsultasi 1ord*ress comN9BB&NB#N# Nhukum men+an+i dan musik dalam fiqih islamN

http://www.einjil.com/cgi-bin/forum_read.pl?forum_id=42183&level=2http://konsultasi.wordpress.com/2007/01/18/hukum-menyanyi-dan-musik-dalam-fiqih-islam/http://konsultasi.wordpress.com/2007/01/18/hukum-menyanyi-dan-musik-dalam-fiqih-islam/http://www.einjil.com/cgi-bin/forum_read.pl?forum_id=42183&level=2


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'>RRI'>4>/ IT0E

Fahmi Ulil Azmi Mustikawati

Born in Semarang, January 8 th 1993.

ou !an !all me on, "#$%&"$111#$.

An' (ust sent your e%mail to, ulil.stro)eri*gmail.!om

mailto:[email protected]:[email protected]


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