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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. Number : 1967
Class

: III (Third)

Program

: Natural Science

ISLAMIC SENIOR HIGH SCHOOL


THE MODERN BOARDING SCHOOL OF ASSALAAM
2011/2012

LEGALIZATION

This paper has been agreed by the counselor and admitted by principal of
Islamic Senior High School.

Day

Date

Principal,

Bashir, M.Ag.

Counselor,

Mujiningsih, S.Pd.

MOTTO

Success is combination between instinct to see every opportunity and


capability to get it.

The preparation for tomorrow is doing work today well.

Do everything because of Allah.

RESPECTFULL WORDS

This paper, especially dedicated to:

My Dearest Dad, Mr. Fauzi Mustika Subagyo who always give me the best
advice, and always supported me both of morals and materials. Love you dad!

My

beloved Mom, Mrs. Anny Niswati who always care, love, and

understanding me as the way I am. Love you until my last time mom!

My

amazing brother, Fahri Isa Maulana who always care and sometimes

supported me both of moral and materials. Thanks bro! you always make me
proud.

My

best friend, Hana septi Ariani. Thanks for your care, joke, advice, and

everything you do. I'm gonna miss you sist.

PREFACE

All praise be to Allah SWT, the most gracious and the most beneficent,
who always give us blessing and mercy. Then to our great prophet Muhammad
SAW, the best figure in this life,
This scholarly paper entitled "The Law of Playing Music According to
Madzhab Imam Syafi'i" is one of the requirements to join the final examination.
In the making of this paper, there are so many people that helped the writer.
Without them, the writer is sure that this paper would be impossible to be finished.
Therefore the writer have so much obligated to thanks to:
1. Mr. Bashir, M.Ag, as the principal of Islamic Senior High School of Assalaam,
our best presidents who make our school as homey as our house, and always
given us the best advice to be provision for us in our future.
2. Mrs. Mujiningsih, S.Pd. as my counselor, thanks for your times guidance,
helps and kindness in finishing and completing this paper.
3. All my teachers in Islamic Senior High School of Assalaam, especially my
teachers in Madrasah Aliyah Addiniyah all of you are my hero.
4. My family, who always pray, care, and love me. Thank you for you endless
support!
5. My roommate Winda, Fatmi, and Bern. Thanks for togetherness; you are like a
beautiful fireworks girl!
6. All my friends, also my sisters in 7th grade until 5th grade of senior High
School, thanks for your pray sist. And especially for FERTUFEX and of

course the great AQILAH, thank you so much dear! And thanks for all my
friends in XII. IPA 2 MA, and XII IPS 2 MA, I'll never meet someone like you
girl! Thanks for the memory. I promise I'll never forget it.
The last, the writer realized that many weakness of this paper in spite of the
writer's effort to make the ideas in this paper easy to understand. It would be
grateful and nice if the wise readers would give the writer some correction and
comment that might be more useful especially for the writer. May it happen, Allah
SWT always blessed us. Amin.

Sukoharjo, 2011
Writer,

Fahmi Ulil Azmi M.

TABLE OF CONTENT

PAGE OF TITLE..............................................................................................

LEGALIZATION PAPER.................................................................................

ii

MOTTO............................................................................................................

iii

RESPECTFUL WORDS...................................................................................

iv

PREFACE.........................................................................................................

TABLE OF CONTENT....................................................................................

vii

CHAPTER I INTRODUCTION.......................................................................

A. The Background of The Problems..................................................

B. The Limitation of The Problems.....................................................

C. The Formulation of The Problems..................................................

D. The Purpose of Writing...................................................................

E. The Method of Writing Paper.........................................................

F. The System of Writing....................................................................

CHAPTER II LAW and DEFINITION of PLAYING MUSIC ACCORDING


TO MADZHAB IMAM SYAFI'I
A. Definition of Music Universally.....................................................
9
B. The Law and Playing Music According to Madzhab Imam Syafi'i
11

CHAPTER III MUSIC ACCORDING TO ISLAMIC POINT of VIEW


A. The History of Music in Spreading Islam.......................................
13
B. The Example of Music Instrument and The Kinds of Music that
Probable to be Played......................................................................
17
C. The Event that Probable to be play the Music................................
19

CHAPTER IV CLOSING
A. Conclusion......................................................................................

22

B. Suggestion.......................................................................................

23

BIBLIOGRAPHY
CURRICULUM VITAE

CHAPTER I
PREFACE

A. The Background of The Problems


For a view of people who like music, playing music is an enjoyable thing.
Playing music also functions to practice the functions of cerebrum and
cerebellum of humans when they play it. On the other hand it functions as a
development tool for potential and creativity. The art which is listened by the
music equipment is called instrumentalia art. The kind of music equipment
are: piano, biola, cello, harpa, guitar, drum, flute, saxophone, etc. Besides this,
there are many kinds of genre music, for example: jaz, pop, classic, r n b, and
so on. One of the canonist, imam Syafi'i, said that in his opinion there is no
one of the hijaz canonist hate to listen to the song, sounds of music, except if
there is something bad from them. Meaning of his saying is many kinds of
song which is accomplished by many thing that is forbidden by syara'. Then
the opinion of imam Syafi'i is supported by Asy-Sya'bi from group of Hasan
Al Bashri, who said that however that a song and playing music, one thing
which is agreed do not make sexual desire and do not cause someone to forget
to recitate to Allah and praying. It means that it is not contrast with the

religion. And it is no problem if that song is demonstrated by music as long as


it is not cause the desire.
First Hadits :
Diriwayatkan oleh Buraidah bahwa Rasulullah SAW hendak menuju perperangan, ketika
kembali dari perperangan seorang Jariyyah hitam datang menghampiri Rasulullah SAW
seraya berkata "wahai Rasulullah SAW sesungguhnya aku telah bernadzar apabila
Engkau kembali dengan selamat aku akan menabuh Duff dan bernyanyi di hadapanmu,
Rasulullah SAW bersabda "apabila kau telah bernadzar maka tabuhlah sekarang karena
apabila tidak maka engkau telah melanggar nadzarmu". Kemudian Jariyyah tersebut
menabuh Duff dan bernyanyi, kemudian Abu Bakar ra masuk ke rumah Rasulullah SAW
ketika Jariyyah itu masih menabuh Duff dan bernyanyi, kemudian ketika Ali ra masuk dia
masih menabuhnya dan ketika Utsman ra masuk dia juga tetap menabuh, ketika Umar ra
masuk beliau langsung melemparkan Duff itu ke arahnya yang kemudian Jariyyah itu
duduk. Lalu Rasulullah SAW bersabda "wahai Umar sungguh setan akan takut
kepadamu, sungguh ketika Aku duduk, dia menabuh Duff, ketika Abu Bakar masuk dia
juga masih demikian, Ketika Ali masuk juga demikian, ketika Utsman masuk dia juga
tetap menabuhnya akan tetapi ketika engkau masuk wahai Umar engkau lemparkan Duff
itu". (Hadis Sunan Tirmidzi no 3690)

At Tirmidzi said in the hadis hasan shahih gharib, Syaikh Al Albani also said that this hadits
shahih

in

the

Shahih

sunan

Tirmidzi..

This hadits is the real fact that playing music duff or rebana is probable to be play. Might not
promise about something there is haram or adultery to Allah, this circumstance is very clear.
Rasulullah said: Finish your promise, to be strong proof that playing duff or rebana probable
to be played. Even though, Umar ra's attitude shows his tendency that he didn't like listening
the duff or rebana. It is very strange if Umar ra's attitude shows as haram to play the music
because if it is said haram, it is impossible from beginning Rasulullah SAW probable it

include Abu Bakar ra, Ali ra, dan Usman ra. It is very funny of Umar ra's opinion, he knows
that playing music is haram, eventhough Rasulullah said no, this statement is not right.
Because of that, Umar ra's attitude must be his tendency of him self.
Second Hadits

Diriwayatkan dari Rubayyi' binti Mu'awwidz beliau berkata "Rasulullah SAW datang, pagipagi ketika pernikahan saya kemudian Beliau SAW duduk dikursiku seperti halnya kau duduk
sekarang ini di depanku, kemudian aku menyuruh para Jariyah memainkan Duff,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
mengucapkan syair yang berbunyi"Diantara kita telah hadir seorang Nabi yang
mengetahui hari depan"Maka Nabi SAW bersabda "Adapun syair ini janganlah kamu
nyanyikan".(Hadis Shahih Bukhari Kitab Nikah Bab Dharbal Duff Al Nikah Wa Al Walimah
no 5147, juga diriwayatkan dalam Shahih Ibnu Hibban no 5878).

This hadits also notice that playing duff or rebana is probable to be played. This circumstance
based on taqrir or the silents of prophet when jarriyah playing duff. Bukhari already notice
this hadits in the chapter Dharbal Duff Al Nikah wa Al Walimah (hit the tambur during the
wedding party). Prophet said : "This poem please don't be sung by you" this is refer to the
poem which said : "Between us already came a prophet who knows about future". Prophet
forbid the words in this poem because only Allah knows about future.

Third Hadits

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 Id(hari raya)". (Hadis Shahih
Bukhari dan Shahih Muslim sebagaimana disampaikan Syaikh Al Albani dalam Ghayatul

Maram Takhrij Al Halal Wal Haram Fil Islam hadis ke 399Al Maktab Al Islami Al Ula hal
227).

This hadits also be the base that playing music (gendang or rebana) are probable to be played.
This circumstance is the real fact from prophet's words "let it away". Impossible if our prophet
probable something that haram. Eventhough, the opinion of a few people playing music only
probable in the holy day and not in another day, and it is a wrong statement. First, it is the real
fact in the both of hadits before, playing music probable to be played when promise and
wedding party, is it meaning with another holy day isn't it?. Second, in the holy day is not
probable to do something that haram. How is it probable something that haram become halal
because of holy day?. Because of that there is no reason which said playing music is
something that haram.
Fourth Hadits

Diriwayatkan dari Aisyah ra yang berkata "di kamarku ada Jariyyah Anshar kemudian aku
menikahkannya maka Rasulullah SAW masuk pada hari pernikahannya itu Beliau SAW sama
sekali tidak mendengar nyanyian ataupun lahwu(permainan) kemudian Beliau SAW bersabda
"wahai Aisyah apakah engkau tidak memberikan nyanyian untuknya?". Kemudian Beliau
SAW bersabda lagi "bukankah di kampung ini kampungnya orang Anshar yang mereka itu
sangat menyukai nyanyian".(Hadis dalam Shahih Ibnu Hibban no 5875 semua perawinya
tsiqat).

Moreover, in this hadits also get an impression there is suggestion or entertainment in the
wedding party. At least, this circumstance prove that playing music not haram because
prophet Muhammad SAW probable to play it in the wedding party.

Fifth Hadits :

Dari Amir bin Said dia berkata "Aku masuk ke rumah Abi Mas'ud dan Qardhah bin Ka'ab
dan diantara mereka ada beberapa Jariyah yang sedang bernyanyi, kemudian aku bertanya
"Apakah kalian melakukan semua ini padahal kalian itu sahabat Nabi 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"(Hadis Sunan An Nasa'i Bab Al Lahwu Wa Al Ghina 'Inda Al
'Arus hadis no 3168, dinyatakan hasan oleh Syaikh Al Albani dalam Shahih An Nasa'i).

This Hadits also be the base of ability to sing because Rasulullah's friends also
listened to the song. When asked why, listened the songs whereas they are
companions of the Prophet Muhammad, they said that the Messenger of Allah
has provided assistance in this matter or has been authorized by the prophet,
that is when the wedding party.

A.

The Limitation of The Problems


In the writing of this scholarly paper, the author limit :

The law of playing music according to madzhab imam Syafi'i.


The spreading of Islam by music.
The point of view of playing music according to madzhab imam Syafi'i.
The genre of music and the event that is probable to playing music.

Formulation of The Problems


What is the law of playing music according to madzhab imam Syafi'i?
How is the spreading of Islam by music?

What is the point of view of playing music according to madzhab imam Syafi'i?
What is the genre of music and the events which are probable to play music?

Purpose of Writing
To describe the law of playing music according to madzhab imam syafi'i.
To understand the spreading of Islam by music.
To describe the point of view of playing music according to madzhab imam
syafi'i.
To understand the genre and the events of music that is probable to play it.

E.

The Method of Writing Paper


In this scholarly paper, the writer uses thematic method and references.

F.

The Systematic of Writing

Chapter I, this chapter contains the background of the problem, the limitation of
the problem, the formulation of the problem, the purpose of writing, the method of
writing paper, and the systematic of writing.
Chapter II, this chapter contains the definition of music universally and the point
of view of playing music according to madzhab imam Syafi'i's madzhab.
Chapter III, this chapter contains the explanation detailly about the law of playing
music, the spreading of it in Islam, and the example that is probable to play it.

Chapter IV, this chapter contains the conclusion from chapter I, chapter II, and
chapter III, and the suggestion in order that we know the law and everything about
music.

CHAPTER II
THE LAW AND THE DEFINITION OF PLAYING MUSIC
ACCORDING TO MADZHAB IMAM SYAFI'I

efinition of music universally


Music is the art which is related to the equipments of music and rhythm
which is caused by them. The music art contains the way to play the music
instrument, the way to make not and study the kinds of music genre. This
music art can stand alone as instrumental art (without vocal), and it can join
with vocal art. Instrumental art, which is explained before, is the art which is
listened by the music instrument. And music is the most abstractive art, and it
is also the reality of physics from the sound that has many advantages for
helping the education of personality of someone. It was learned by many
scientists, many religions, educater, and theoretic of art. On the other hand, it
is used to many importance's, like tradition, custom, entertainment, even
education. Aristoteles said that music had an ability to comfort the depressed
heart, had a creative therapy and to grow the patriotism soul. The research
proves that music, especially the classical music effects the development of IQ
(Intelligent Quotient) and EQ (Emotional Quotient). A child who used to listen
to the music, the IQ and EQ will develop more than the other children who are
rarely to listen to the music. The meaning of the music here is the music that
has a regular rhythm and tone of an orderly, not a tone of "tilt", music really
affects people's lives. Music has three important parts of the beat, rhythm, and
harmony", says Ev. Andrew Christanday in a music college. "Beat affects the

body, affecting the rhythm of the soul, while affecting the spirit of harmony".
Even overseas, beautiful songs that many hospitals broadcasts. A biophysics
have done an experiment on the influence of music to life. Two plants of the
type and age are placed in different places. One of them placed close to the
speaker (speakers), which presents rock songs slow and heavy rock, while
other plants are placed close to the speakers that broadcast the songs are
beautiful and rhythmi cally regular. In recent days there are very striking
differences. Plants near the singers rock songs became withered and died,
while plants near the singers beautiful songs growth, freshly, and bloom, that
is a prove that music really affect the lives of humans beings. The universe is
created by nature a very beautiful music. Thundering waves of the sea, the
roar of the wind in the mountains, and rain is very beautiful natural music.
And has been shown, how the music influences of nature to human life. And
Ev. Andreas Christanday said that " Music that good for human beings it can
balanced between beat, rhythm, and harmony. For example pregnant, mom
usually chooses music especially classic to be put on her stomach. Grace
Sudargo, a musician and educator said " The basic of classical music in
general comes from the rhythm of the human pulse that plays a major role in
brain development, the formation of soul, character and even human fresh".
Research shows, classical music composition containing tone fluctuates
between high and low tones tone will stimulate quadrant C in the brain. Until
the age of 4 knows. Quadrant B and C in the brains of children will grow up to
80% with the music.

The law and playing music according to madzhab Imam Syafi'i


Syafi'iyah canonist like Al-Ghazali explained in the Ihya Ulumuddin's
book that nash-nash syara' has shown that singing, dancing, and beating the
rebana while playing the shield and the guns at the holy day is mubah
(probable), because that day is the happy day. That's why the holy day is
meant for the other days like circumcision and the other happy days which
permit the syara'. Then what is the law for playing music instrument like
guitar, piano, rebana, etc? The answer are textually (nash), there is one of
music instrument which is explained clearly in the hadits it is ad-duff or alghirbal or rebana. The other music instrument or ghirbal, the other canonist
has different opinion, some of them said that it is halal and some of them said
that it is haram. Especially they agree more with Nasharuddin Al-Albani who
said that all of the hadits which is not permited the music instrument like flute,
drum, and so on are dhaif. Some of the canonist said that they are sahih like
Ibnu Shalah in his muqadimmah ulumul hadits, Imam An-Nawawi in the AlIrsyad, Imam Ibnu Katsir in the Ikhtisar ulumul hadits, Imam Ibnu Hajar in
Taghliqul Ta'liq, As-Sakhawy in the Fathul Mugits, Ash-Shan'ani in the
Tanqihul afkar and Taudlihul Afkar also Syaikh Al-Islam Ibnu Taimiyah and
Imam Ibnu Qayyim, etc. In contrary Syaikh Nashiruddin Al-Albani, famous
hadits canonist agreed with the Imam Syafi'i's opinion about the law of
playing music in his book Dha'if Al-Adab Al-Mufrad agreed with Ibnu Hazm's
opinion in his book Al-Munhalla which said that hadits which consider that

music instrument is haram (Syaikh Nashiruddin Al-Albani, Dha'if Al-Adab


Al-Mufrad, page 14-16). Al Manawi said in his book Asy Syahrul Kabir that
according to Imam Syafi'i opinion which state that : "playing music or singing
are makruh tanzih it will be better to be left than have to do it, and so that their
selves are more protected and pure. But playing music and singing are
probable to do, with arrangement he was not afraid will be wrapped in fitnah.
Ibnu Hajar also picked out from Imam Nawawi's and Imam Syafi'i's opinion
and said that, singing and playing music are forbidden but possibility, it should
be understood because usually this circumstance must be followed by drinking
brandy, women, and other problems which brought us to maksiat. For example
the songs at working like lift up the heavy stone, the arabian's song for giving
the spirit to his camel, mother's song to make the baby be calm and the song's
at war. So, according to Imam Awza'iy are sunnah. Ibnu Hazm also said that :
"If there is no classifying from Allah SWT and Rasul about something we
talked about it (in this case, they are song and playing music), so it is proved
that they are halal or probable absolutely. At the Rasulullah's period there was
someone who song and Rasulullah permitted him, even Rasulullah asked him
to find the singer. On the other hand it needs to make it clear that Islamic
sociality at the Rasulullah SAW period, as it is explained before that is signed
by two characteristic, they are : a simple life and jihad fii sabilillah. To defend
Islam and widen it is needed much opinion and trying, in order that is no time
for happy, make the beautiful art (music art, and song) even enjoy it. In the
hadits book, there are nash which permit someone to sing, dance, and playing

music instrument but the permition which is explained in the nash-nash are
wedding party, circumcision receive the guest who has just come.

CHAPTER III
MUSIC ACCORDING TO ISLAMIC POINT OF VIEW

istory of music in the Islamic spreading


The Islamic society in the rasulullah's period was not a productive period
about art. The productive period in the muslimin group has just existed when
the Islamic area was wider than before. At that time muslimin group have
joined with many kinds of ethnic that each of them had many kinds of culture
and art. So, muslimin group begin to recognize the Persia music, Romawi
music, etc. The kinds of music that was used to spread the Islam is gembyong,
which is used by Sunan Gunung Jati to spread the Islam in the java island. The
lyrics that are used by Sunan Gunung Jati contain dakwah (speech) about
Islam. The beginning, the Islamic art spreading reached the top of gilt at the
Umayah's period until the Baghdad city is placed as the center of world
civilization finally. At that time art was not only as the entertainment, but also
as the general knowledge which is investigated and the part of praying order
in Islam. Even some of music instrument which is used by many people in the
world now come from the world of Islamic art and a lot of Arabic world
artist's creation which became the reference for western and the other
hemisphere. Arabic music which very simple at the beganing, developed into
colorful music as fast as the development of Islamic government at the
Umayah's period. At that time Madinah and Damaskus became the center of
Islamic culture. From the two cities, the activities of Persia and Greek art

music book's translater into Arabic language incessant. According to Hasmy's


expert in his book the history of Islamic culture, the custom of instruction and
the playing of music more developed at the Abbasiyah. Mainly when the
government of khalifah Al-Ma'mun. Music art develops so fast in the dinasti
Abbasiyah period. This development of music art in this period is not relased
from the language into Arabic language. On the other hand the supported from
the leader to the musician and the poet makes the music art more interesting.
Beside, in the beginning of music development, music is considered as the
branch of mathematics and philosophy. It is also called the Islamic civilization
by the book which is written by Al-Kindi is the first book which recognizes
the word musiqi. Al-Isfahani (897 M-976M) in the Al-Aghani's book list many
kinds of achievement of music art in the Islamic world. Although there are two
opinions which is opposite about music which permit and not permited in
islam. In fact the process of Islamic spreading entire jazirah Arab, Turki,
Persia, until India is full of music culture. The Islamic civilization not only
from the famous musician like Sa'ib Khatir (683M), Tuwais (710M), Ibnu
Mijjah (714M), Ishaq Al-Mausili (767M-850M), and also Al-Kindi (800M877M). But also heir many kinds of music instrument that is heired the Islamic
musician in the khalifa's period and then it is developed by Europh musician
after renaisans. Some of khalifah Abbasiyah (650M-1256M) support the
author and musician. The kingdom built the musical school in many cities and
areas, not only Junior High School but also Senior High School. The musical
school which is good and high qualified is built by Sa'id Abdul Mu'min

(passed away in 1294M). One of the author of Islamic music theory who is
famous is Yunus bin Sulaiman Al Khatab, who is listed as the first musical
author in islam. The book's author who passed away in 785M. Became the
reference of Europh musician. Then, there is Khalil bin Ahmad makes the
book of musical theory of "not" and rhythme. Ishak bin Ibrahim Al Mausuli is
also sucsess to correct the music of arab Jahiliyahwhich a new system so that
he is called Imam Al-Mughaniyinn (the king of singer) there is also famous
muslim mathematician, and phylosoper, Al-Kindi who arrange 15 poems
about music. Even Al-Kindi is the first person who mentions the word musiqi
in his books title. The artics and instructor of music exist in Islamic world
shows that Moslem society see the music not only as entertainment, but also
as the part of general knowledge which is learned by scientific theories. They
also arrange new musical book and make the addition completion, and make a
progress not only in the instrumental equipment, but also in the system and it
is technician. The kind of art's using as the Islamic spreading medium which is
accordied in the sundanese which has the traditional instrument, angklung as
defens the traditional culture and Islamic culture are not the easy thing in the
middle of western pop era that does not attent and destroy Islamic character
the appearance of desire showing, the immoral lyrics till the alcohol. Became
an ordinary thing in the musical show in Indonesia. Because of that, the
existing of some genre, group of music and the Islamic musician nowadays
like debu, opic, snada, Hadad Alwi are proper to get the appreciation.

The example of music instrument and the kinds of music that probable to be
played in Islam.
Rebana, the music instrument that are origine from Arab, also adapted by
western. Rebana is made of the wood and parkamen until now, rebana is still
used in some hemisphere when they play music. The development of music
and music instrument are supported by the activity which is usually held in the
palace. In the desert, rebana become the most dominant popular music
instrument which make the Islamic art and Arabic smelled like terbangan,
gambus, kasidah, and hadrah. Not only rebana, but also rebab make the
archipelago art colorful by added as the follower the gamelan which start to
develop in Java. According to the poet and the investigator of islammic art,
Abdul Hadi WM, the using of rebbab in Javanesse gamelan sign sufi's music,
that is nay instrument. Abdul Hadi clarifies, Sunan Bonang and Sunan
Kalijaga applied the sufi's esthetic in the using of gamelan instrument. Sunan
Bonang make the gamelan as the support of tafakur and tajjarud from the
block of materialist world. The using of this opinion make the Javanese and
Madura's gamelan different from the Balinese's gamelan which defense as the
Hinduism gamelan. The canonist, named Raden Mas Said had the ability to
make the song for Islamic dakwah's support is not hesitated. The ilir-ilir and
dandang gulung song are the prove of his ability to arrange the poem about
islam in Java. The influence of islam seem from the using of rebana and the
addition of Arabic language in its poem. The content of the poem also contain
the Islamic value and many good suggestions. The kind of blues music is

rooted from the Moslem tradition. At the beginning, the public in Paman Sam
country do not believe it. But a writer and scientist, also researcher at
Schomburg Center for Research in Black Culture at New York, success to
make sure or believe the public that use has the relation with Moslem tradition
in West Afrika. To make approve the relation between American blues music
with Moslem tradition, diouf played the two recording, one of them which is
listened to the public who are attending in the room of Harvard university is
adzan.
Rebana which is probable to play is only the Rebana which do not have
the little bel in its side as the clarification of some canonist. This rebana
without the little bel existed in the Rasulullah's period which were played by
the human (who were not baligh/adult) at the holy day or the wedding. So, the
music instrument like guitar, drum, seruling, gendang, saxophone, gamelan,
kolintang, clarinet, and all of music instrument which are not probable
according to Islamic syari'at and which are probable is only Rebana. Sunan
Bonang make the gamelan as the support of tafakur and tajjarud from the
block of materialist world. The using of this opinion make different the
Javanese gamelan and madura with the Balinese gamelan which defense as the
Hinduism gamelan.
The Event that probable to play the music.
Based on the fact, playing music is probable in the Islam and most of
canonist. But there are requirements which have to be held in order to play the
music is not haram when it is played. First, it is the song which the lyrics and

the not do not contain the desire. Also the singer has to wear the clothes
correctly and like the Islamic syariat. The last the current event which is
probable to play the music. Many thing that is clarified above are one of the
most important from the culture of playing music. At the Rasulullah's period,
the events which are probable to play the music are in the holy day like
circumcision or the wedding. As the hadits from Bukhari, Tirmidzi, Ibnu
Majah, and the others from Rubbayi' binti Mu'awwiz Afra. Rubayyi said that
"Rasulullah came to his house at his wedding. Then Rasulullah sat on the
carpet, after that, some people from the jariah play the rebana soon then they
were humming for they parents who are syahid at the badar war. Suddenly one
of them said, there was Rasulullah SAW between us and he knew what will
happen tomorrow But Rasulullah said :

,
Leave that saying. Continue your song

On the other hand, hadits from An-NasaI Qurazah bin Saad (he is tabii)
that has ever written about what was happen at a wedding. He said I entered
the Qurazah bin Kaab and Abu Masud Al-Ansharis house. Suddenly some
servants (Jawari) began to sing. So I asked :

, )(

, :

Both of them are Rasulullahs friend, and the fighter from Badar war. why
did you do like that? Qurazah answered Sit if you want lets listen this
song together. If you didnt want, go out. There was probable for us to hold the
entertainment (song) at the wedding party.

Imam An-NasaI also wrote at the chapter announce the wedding with sound
(song or rebana) which is written from M. bin Hathib that Rasulullah said :



, :

The differsign between halal and haram (at the wedding) is (announce it with)
playing rebana and singing.

Playing music is mubah once again, but at the current event like wedding
party or circumcision. Most of canonist and the opinion that singing and
playing the music instrument are probable, but it is only at the wedding party,
circumcision, holy day, and the other days. Maliqiyah canonist said that the
music instrument that is used to play at the wedding party are probable. The
specific music instrument for that event are like gendang, rebana, which do

not used genta, seruling, and thrumpet. Hambaliyah canonist said that it is not
probable to used the music instrument, like gambus, seruling, gendang and
many others that are almost same. And then song is probable. Even sunnah to
sing the Al-Qur'an ayat when read it but it does not change the law to read it.

CHAPTER IV
CONCLUSION

Conclusion
The conclusion from the scholarly paper which has theme The Law of
Playing Music According to Madzhab Imam Syafi'I is listening and playing
musik instrument even singing are mubah if there is not a dalil syar'I which
shows that singing or playing music instrument with or without song, there is
not a nash from Al-Qur'an even sunnah Rasulullah which are not probable
properely. Some of canonist, Rasul's friend and tabi'in who are not probable a
part or all of them because they mean it from some curren nash. Some of them
said that the thing is makruh and the other said that it is mubah. There are
nash-nash (dalil) which become the reason by some people who are not
probable the song art and music are not the proper dalil. As it is clarified there
is not a dalil which shows this case properly. Because of that no one who has
to be followed except Rasulullah SAW. He is permit it. All of hadits which are
used by some people who are not permit the music instrument and song are
dhoif or maudu' (in origine and weak) So, Imam abu Bakar Ibnu Al-Arba'I
said "there is not a dalil in the Al-Qur'an and sunnah Rasul which are not
probable to singing and playing music. Even hadits sahih (most of them) show
the permission that singing in every hadits which is written even ayat which is
used to show that it is haram, so that the case is bathil from sanad's view, also
bathil from I'tiqad's view, if it is based on nash even one of interpretation.

Although there are some hadits which are true and acceptable, but it can't be
hujjah. Because of that we have to ask, who are probable to be followed.
Rasulullah SAW or canonist about who are probable to be followed, a Moslem
has to understand that only Rasulullah who are probable to be figure in
everything. Even this opinion is supported by many Rasulullah's friend and
tabi'in. In there society, there is not a different opinion between Madinah's
residence which is the habitat of Rasulullah's friend and that time. Before that
they associate with Rasulullah SAW. For example as Imam Ibnu An Nahawi
said in his book al umdah that it is written about a singing and listening music
is halal from some Rasul's friend and tabi'in.

Suggestion
We are probable to play and listen the music because some canonist permit it,
even Rasulullah.
We are probable to play and listen the music with requirements that it does not
invite the desire.
We are also permited to play the music if it contain advantages and does not
contain badness.
We should not be doubt to play the music because there are many dalils that
become the basic, even the spreading of Islam is supported by music that has been
done by sunan Kalijaga and sunan Bonang (like the song of ilir-ilir and dandang
gulo).

BIBLIOGRAPHY

Al-Albani, Muhammad Nashiruddin. 1999. Siapa Bilang Musik Haram., Jakarta :


Darul Haq.
Fathi, Abu. 2009. Hukum Lagu, Musik, dan Nasyid Menurut Syari'at Islam. Bogor
: Pustaka Taqwa.
http://www.einjil.com/cgi-bin/forum_read.pl?forum_id=42183&level=2
http://konsultasi.wordpress.com/2007/01/18/hukum-menyanyi-dan-musik-dalam-fiqih-islam/

CURRICULUM VITAE

Fahmi Ulil Azmi Mustikawati


Born in Semarang, January 8th 1993.
You can call me on, 024-70411124.
And just sent your e-mail to, ulil.stroberi@gmail.com

Educational Background
TK Al-azhar
SD Negeri Kabluk 03-04
SMP Islam Nasima
Takhasusiyah Assalaam
MA Assalaam

1998-1999
2000-2005
2006-2008
2008-2009
2010-2012

Organization Background
Public Relation Section VII OPPPMIA 2009-2010
Chief of ISADA SEMASA Consulate 2009-2010
Treasure II of Joglo Community 2009-2010
Public Relation Section II OPPPMIA 2010-2011
Chief of Daulah Bani Aliyah 2010-2011
Secretary II of DBA News 2010-2011