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