According to al-Azhar, adding a tune makes the Qur'an comparable to songs and reduces the capacity of the readers and listeners to understand the true meaning of the verses.
The full Arabic text of the ruling is here. Al-Azhar, of course, has no control over what happens in Indonesia, though its ruling was cited in the case of the Bahrain "singer".
Although some might consider this blasphemous, other Muslims admired it: the film won awards at the Muscat festival in Oman, the Fajr festival in Iran and the Golden Minbar Islamic festival in the Russian republic of Tatarstan.
The film, described as "a visual poem of incomparable beauty", tells the story of a blind man and his granddaughter travelling through desert in search of a great gathering of dervishes which takes place only once every 30 years. Director Nacer Khemir said in an interview that his aim in making the film was to show "an open, tolerant and friendly Islamic culture, full of love and wisdom There's an explanatory note from the person who mixed them, here. He wanted that to take the place of singing, whilst paying attention to the correctness of the recitation.
So istikhaarah was prescribed in place of seeking decisions from azlaam arrows for divination and marriage in place of fornication, and so on. This making the voice melodious in recitation should be done in a natural manner, not by means of teaching and training according to the rules of music.
But if the reciting in a melodious voice is done in an artificial manner, with special training and musical rhythms, this is something which the salaf despised, and which they criticized and condemned.
This is something natural. In the ahaadeeth it says that they would exit from the religion like an arrow passing through its target. The ahaadeeth contain the command to kill them and says that they are the most evil of creation, even though you would think that your prayer and your recitation are as nothing when compared with their prayer and recitation.
This is the description of the Khawaarij and those who are like them. Ibn Taymiyah said: the hadeeth about the Khawaarij is saheeh in ten different isnaads, which were narrated by Muslim in his Saheeh, and some of which were narrated by al-Bukhaari. We ask Allaah to keep us safe and sound in our religious commitment and their worldly affairs.
This is a description which applies only to the Khawaarij and those who are like them. The reciters nowadays are not like this as far as we know. This refers to someone who goes to extremes and whose recitation is not correct, because he adds letters, such as adding waw and alif to the word Muhammad, making it Moohaamad.
This is haraam, according to consensus. At the time of Imaam Ahmad, the people used to sing poetry and elongate the letters however they wished. Ishaaq al-Mawsili criticized Ibraaheem ibn al-Mahdi for doing that, because he distorted the words from the way they should be in Arabic.
But the soil over which the stream flows can be very varied. Moreover, in each case, the water will take on the color of the shores, the sand or the earth which forms its bed. There is a popular perception that music is generally forbidden in Islam. However, such a prescriptive statement elevates the issue to one of faith. The answer to the question is open to interpretation. The first consistent scholarly attack on music dates to the midth century, and seems to be in response to illicit behavior tied to music, rather than to the music itself.
However, in an Islamic legal framework the recitation is not music, and to call it so is insulting. The debate among Muslims is not about the permissibility of audio art, but about what kind of audio arts are permissible. Legal scholars use the hadith saying and actions of Prophet Muhammad as another source of authority, and have found conflicting evidence in it.
English en. Publication : Praise be to Allah. Reciting in a melodious voice taghanni may mean: 1 — Making the voice beautiful when reciting, whilst reciting aloud in a tone that conveys the feelings of humility, softening of the heart and sadness, without making too much effort or exaggerating. Reconciling between the evidence which says it is forbidden and the evidence which says it is allowed There is no contradiction between the evidence which says it is forbidden and the evidence which says it is allowed if the prohibition applies to that which goes beyond the limits of correct recitation, whether by adding or taking away, or by neglecting an obligatory rule, or by going against the well-established rules of recitation.
And he said in Sharh al-Risaalah: From the comments of the imams it may be understood that making the voice beautiful whilst paying attention to the rules of music and also following the rules of recitation is an area that is subject to scholarly dispute.
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