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in Qur'anic Recitation
This paper revisits the debate on the rhythmic recitation of the Quran. It examines the arguments made by those who favor rhythmic recitation and those who oppose it by scrutinizing their Quranic and traditional sources. The paper examines all the ahadith and the Quranic ayahs that relate to the subject and concludes that as long as the rules of tajwid are followed it is permissible to embellish the recitation of the Quran with rhythm as well as modulated voice. It is essential that the Qur'an be recited according to its rules. The Quran itself expresses this as tartil, that is, the recitation of the Quran in slow, measured rhythmic tones (see verse 73:4). The science of tajwid (a psalmodic reciting of the Qur'an) has its proper method of Qur'anic recitation which has been practiced for centuries. The Prophet Muhammad commanded that the Quran be recited in a beautiful way so that its verses are lovingly pronounced in tones of rhythmic music. He esteemed and stimulated those who recited the Qur'an in a beautiful tone. The question of "chanting" (taghanni) in Quran recitation is a question on which there is conflict; in other words, chanting the Qur'an in a rhythmic tone (makam) has become a point of discussion. As is well known, music has the power to affect the human spirit and penetrate the heart of man. It excites feelings and emotions and sometimes calms; music uplifts the sick, pacifies irritable children, and encourages armies to fight on the battle field. Should music contribute to the recitation of the Qur'an or not? And if so, to what degree? Before we begin, we must recognize that denying music completely, without any reservation, is not reasonable or realistic, for music and harmony exist both in nature and in man himself The palpitation of our heart is rhythmic and in perfect harmony. There is music in the flowing of water, in a bird's singing, just as there is music in the crying of a baby and in the moaning of a patient. So it is impossible to separate music from man. What is important is that one should perform it in a halal way. Everything about Islam is natural; it is the most convenient religion for man. Islam encourages beauty and is not against it. Music is also one of the fine arts, provided man doesn't make it ugly and unpleasant and doesn't perform it in a shameful way. Every path guiding man to God is halal. Music too is a halal path, if it guides man to Him. If, however, music provokes man to diverge from the straight way of God and blunts his spirit, leading him to sin, fault, and guilt, then it is considered haram. In addition, music must not be an aim in itself, but a means, it must be used for the benefit of man. Used as a means, one can qualify it according to whether it is being used in a good or a bad way; thus it becomes halal or haram depending upon how it is performed. From this point of view, it is not realistic to categorically reject music and its rhythmic tone.
Abdurrahman Cetin is a professor of ilahiyat at uludag university, turkey
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