Setting the trend in Islamic music
Setting the trend in Islamic music
By Rita A. Widiadana and Johannes Simbolon
JAKARTA (JP): Turn on the radio or television during Ramadhan, or venture into a shopping mall, and you will hear Islamic songs calling all Moslems to get closer to God.
Islamic music is going public. It has expanded into malls and even luxury hotels.
Only a few years ago, traditional Islamic music was the norm. It includes qasidah, music performed by vocal groups accompanied by framed rebana drums, gambus, an orchestra of stringed instruments, and nasha'id, a male acappella group performing religious songs.
Dangdut, a blend of rock, Indian and Malay music, has also long been acceptable for Islamic lyrics.
Today it is different. The songs mimic Western sweet pop, pop rock, and even churchy choral and acappella music.
What is this all about? Are groups abandoning the Middle East style? Or is Islam going international? The questions have their root in another question: What is Islamic music?
Musicologist Rully Budiono flatly rejects the notion that rebana and gambus is Islamic music.
"They are Arabic music forms. They do not exemplify Islamic music," he says.
The music has been seen as Islamic because they have long been used to propagate Islamic teachings.
M. Hamdan Basyar and Darul Aqsa, both researchers on the Middle East, share Budiono's opinion, as does prominent Moslem scholar Abdurrahman Wahid, more popularly known as Gus Dur.
Muhammad Samsudin Hardjakusuma (Sam Bimbo), a member of the pop group Bimbo from Bandung argues that Islamic music is universal.
Hussein Umar, secretary general of the Indonesian Council for Islamic Propagation, however, says the concept of Islamic music is still unclear.
"There should be a comprehensive study on Islamic music," he suggested.
Islamic music dates back to pre-Islamic tribal kingdoms in the Saudi Arabian Peninsula. Bedouin huda war songs have been recognized in Islamic music.
When Islam came, the tradition continued but limited musical expression to Koran texts and to family celebrations. Music was frowned upon for secular purposes.
During the reign of Umayyad Caliphate between 661 and 750 A.D., Islamic music spread through the region into conquered countries in Africa and Europe. Islamic music then mixed with regional traditions, creating different styles of music.
Pop
Modern Islamic music became popular in Indonesia when the Bimbo group released their qasidah album in early 1970s. Songs such as Rindu Rasul (I Long for the Prophet), Anak Bertanya Pada Bapaknya (A Child Asks His Father) and Sajadah Panjang (A Long Praying Mat) are now fasting month musts.
Bimbo, who have produced 117 pop and religious albums, were followed by Hetty Koes Endang, Rafika Duri, Dwiki Dharmawan and his wife Ita Purnama Sari, Ida Royani and her husband Keenan Nasution as well as children groups led by Neno Warisman and Ni Luh Chandra Dewi.
The development of Islamic music in the country is also colored by Rhoma and his group Soneta. Haj Rhoma Irama has even proclaimed his group Soneta the "Voice of Islam". Since l973, Rhoma Irama's music has focused on Islamic teachings.
Through modern dangdut music, Rhoma has succeeded in disseminating musik dakwah (music for propagation purposes) to millions of Indonesian fans.
"Spread God's teachings even if it is only one verse of the Koran," said Rhoma, the king of dangdut.
The current trend of Islamic lyrics accompanied by Western pop draws different comments from musicians.
Musicologist Harry Rusli flatly rejects the new trend, saying it is incompatible with Islamic traditional music.
"Acappella is the tradition of the Church, and as such will never fit Islam," says Harry.
"The musicians are trying to create a religious atmosphere like Christmas. Calm, serene, peaceful. I say Ramadhan is different from Christmas. Ramadhan doesn't have such things like snow or Christmas trees," he insists, wiping sweat from his brow.
According to Harry, Islam music is adzan (the call to prayer).
"Music has its own culture where it originates and develops and becomes inseparable from it. In practice, it is possible to unite adzan with rock music. But, culturally, they don't fit," Harry argues.
Harry hates the new trend, saying it is commercializing religion. This he quickly blames on the current situation where commercial music dominates the Indonesian music industry.
"The musicians (of the new trend) argue they plan to attract young people with the new music. Yet, is the goal accomplished if the young will only love the music, not the religious teachings in the lyrics?" asks Harry.
On a different note, musicologist Remy Silado welcomes the new trend.
"Nothing is wrong with it. Choral arrangements were first developed in church, especially the Catholic Church. But, anyone can later adopt the music if they like, because any cultural achievement is not exclusively owned by a people, tribe or country," he points out.
Remy sees rejection by some people as temporary.
"Such music like qasidah and gambus also followed similar process before being recognized as Islamic music," he explains.
Putting Western elements in Islamic music is not new, he says.
"In the 70s, for example, qasidah rock became the trend in the Indonesia. Now the trend is choir," he says.
Ulemas
Ulema K.H. Noer Muhammad Iskandar, head of the Asshidiqiyah Moslem Boarding School in Jakarta, gladly welcomes the trend, saying that it shows that Islam has already been accepted by people at all layers in society.
"The use of art media for the propagation of Islamic teachings also proves that Islam experiences a process of actualization. We can say Islam has already gone public," the ulema says.
Today, he says, many artists have already succeeded in creating harmonious and beautiful music that contains a religious touch and message.
There is no precise definition of Islamic music, he adds.
"Music deals with people, therefore we should firstly think of its benefits for them. If the music creates many mudharat (disadvantages) then we have to prohibit it," Noer says.
Many concerts are followed by unlawful actions, the ulema notes.
"Then the music brings disadvantages to people. Although an artist performs religious songs, we still consider his music as mudharat if the concert is followed by a riot," the ulema says.
Hussein adds that although a large number of musicians are trying hard to create religious songs, many of them have failed to genuinely express their ideas.
"Many songs contain lyrics that are very compelling. Moreover, the appearances of the artists do not fit with their basic purpose -- to spread Islamic teachings. How can they attract a larger audience if their missions are not appealing?" he asks.
Islam, he insists, is a peaceful religion. Its teachings must be disseminated in a peaceful way and not by force. There are a number of songs, including those sang by Bimbo Group, which have beautiful and touching lyrics, Noer continues.
Many of Bimbo's religious songs, particularly from the l970s, are written by poet Taufiq Ismail.
"The songs are very expressive and melodious, while the message is spread in a very subtle way. It is actually a very effective way to propagate Islamic teachings because people like these songs," Noer notes.
The use of modern music, he says, should not lessen the meaning of religious songs.
There are many traditional secular songs with moral messages, like the old Malayan song Tudung Periuk or Sundanese Cianjuran music and songs.
"Can't we call these songs Islamic music?" Noer asks.
Bimbo -- Page 9