The emergence of "Sound Horeg"—a cultural phenomenon characterized by the use of massive, modified sound systems mounted on heavy-duty trucks—has sparked a significant socio-religious debate in Indonesia. Originally intended to enliven local festivals, Independence Day celebrations, and community events in East Java, the practice has transformed into a source of public friction. As these massive speaker arrays traverse local streets, they generate extreme sound pressure levels, causing structural damage, public health concerns, and severe disturbances to communal peace. In response to the growing number of complaints and incidents, the Indonesian Ulema Council (MUI), particularly in affected regions like Malang, has issued formal religious guidance (tausiyah) categorizing the excessive use of sound horeg as haram (prohibited) based on the principles of Islamic law and social harm.
The Evolution of a Cultural Phenomenon
The origins of Sound Horeg trace back to the desire of local communities to create festive atmospheres during celebrations. In the early stages, the sound systems were modest and focused on community engagement. However, in the last five years, a competitive culture known as "Battle Sound" emerged, where operators vied to produce the loudest, most bass-heavy output.
By 2023, the trend had shifted from celebration to a display of acoustic power. Trucks carrying stacks of subwoofers—sometimes reaching the size of small houses—became the centerpiece of village carnivals. This escalation quickly outpaced local infrastructure, leading to frequent instances of property destruction and the obstruction of essential public services. The phenomenon is no longer viewed merely as a hobbyist endeavor but as a logistical and safety challenge that local authorities have struggled to regulate.
The 10 Fundamental Grounds for Prohibition
The MUI’s decision to label the practice as haram is rooted in a comprehensive evaluation of the tangible damage caused by these events. The following ten points summarize the theological and legal reasoning behind this stance:
1. The Preponderance of Harm (Mudharat) Over Benefit
Islamic jurisprudence (Usul al-Fiqh) dictates that the avoidance of harm takes precedence over the acquisition of benefits. When an entertainment activity consistently results in the destruction of public facilities and physical harm to citizens, its legal status shifts. The MUI emphasizes that the "entertainment" value of sound horeg is entirely negated by the systemic damage it leaves in its wake.
2. Threats to Physical and Mental Health
According to World Health Organization (WHO) standards, sustained exposure to noise levels above 85 decibels can cause permanent hearing loss. Sound horeg systems often exceed 120 decibels, comparable to a jet engine at takeoff. Beyond acoustic trauma, the intense low-frequency vibrations are known to trigger cardiovascular stress, high blood pressure, and severe psychological trauma, particularly in children, the elderly, and those with pre-existing heart conditions.
3. Structural Destruction of Infrastructure
The physics of low-frequency sound waves (sub-bass) can cause resonance in solid materials. Reports from various districts in East Java have documented instances where the vibrations from these sound systems caused windows to shatter, ceilings to collapse, and historical or residential structures to crack. Furthermore, the physical size of the convoys has necessitated the illegal removal of gates, tree trimming, and even the destruction of village bridge railings to allow passage.
4. The Theological Prohibition of Tabdzir (Wastefulness)
The financial investment in sound horeg is astronomical, with rental costs for top-tier systems reaching hundreds of millions of rupiah. The MUI classifies this as tabdzir—the reckless squandering of wealth. By soliciting mandatory contributions from citizens—many of whom are low-income—to fund an activity that serves no productive purpose, the practice violates the Quranic mandate against wasteful spending (QS. Al-Isra: 26-27), which equates such behavior to the characteristics of those who are ungrateful to God.
5. Violation of Public Safety and Access
A critical component of Islamic law is Hifzh an-Nafs (the protection of life). There have been documented cases where sound horeg convoys blocked main arterial roads, preventing emergency vehicles, such as ambulances, from reaching hospitals. Prioritizing a parade over the life-saving transit of a patient in critical condition is fundamentally incompatible with Islamic ethical standards.
6. Disruption of Religious Observances
The timing of these events often overlaps with designated times for congregational prayers (Salah). The overwhelming volume makes it impossible for the community to focus on their devotions or hear the call to prayer (Adhan). This lack of consideration for the sanctity of worship spaces is a significant factor in the community’s growing opposition.
7. The Principle of Non-Injury (La Dharara)
The prophetic tradition (Hadith) explicitly states: "There shall be no inflicting of harm on oneself or on others." The sound horeg movement operates on the premise of "maximum volume," which inherently violates the rights of non-consenting neighbors. The disregard for the privacy and quietude of homes is viewed as a form of social injustice.
8. Excessive Pride and Arogance
The "Battle Sound" culture is often accompanied by aggressive displays of dominance. Operators and followers frequently exhibit disregard for local law enforcement and community leaders. This culture of defiance and superiority is contrary to the Islamic virtue of humility and mutual respect.
9. Lack of Social Utility
Islam encourages entertainment that is refreshing and beneficial. However, when an activity offers no intellectual, social, or spiritual benefit and instead serves only to amplify the ego of the participants at the expense of the collective, it loses its legitimacy as a form of permissible amusement.
10. Failure of Self-Regulation
The MUI’s decision is also a reaction to the failure of organizers to comply with previous warnings. Because the industry has shown an inability to regulate its own volume or logistical impact, the religious authorities deemed a formal prohibition necessary to protect the public interest.
Broader Implications and Official Responses
The move by the MUI has triggered a broader national conversation regarding the regulation of public gatherings. Law enforcement agencies in East Java have begun to implement stricter permit requirements for any event involving high-decibel audio equipment.
Sociologists argue that the sound horeg phenomenon represents a "crisis of public space," where the line between individual expression and communal rights has become blurred. The resistance from the community is not merely based on religious law but also on the practical necessity of maintaining an environment conducive to rest, health, and civil order.
Experts suggest that the prohibition will likely lead to a transformation in the local event industry. Many operators are now exploring ways to downscale equipment to meet "human-friendly" noise standards, although the shift remains a contentious issue for those invested in the competitive battle sound industry.
Conclusion
The position taken by the MUI is a clear signal that religious institutions view the safety and well-being of the public as non-negotiable. As Indonesia continues to modernize, the clash between traditional celebratory customs and the requirements of a dense, interconnected society will continue to challenge policy makers. The case of sound horeg serves as a stark reminder that in an organized society, the right to enjoy an event ends exactly where the right of a neighbor to health and safety begins. The enforcement of these guidelines is a necessary step in curbing the destructive excesses of a trend that had begun to compromise the fundamental social contract of local Indonesian communities.
