Islamic Knowledge – Islam, Sunnah, Salafiyyah
Scholar: Imâm ´Abdul-´Azîz bin ´Abdillâh bin Bâz Source: binbaz.org.sa/mat/17946 Reference: Darulhadith, Sweden Uploader: afatwa.com (site is down)
Question: Is it allowed to listen to Islâmic Anâshîd?
Shaykh Ibn Bâz: No. If these Anâshîd are sound and are in accordance with the Sharî’ah and are free from sins, then they are considered as allowed.
Scholar: Imâm Muhammad bin Sâlih bin ´Uthaymîn Source: al-Liqâ’ ash-Shahrî (11) Reference: Darulhadith, Sweden Audio and translation courtesy of afatwa.com (site is down)
Question: There are some Islâmic Anâshîd that are sung together with tambourines (daff). They lead to enthusiasm and consist of good meanings. What is your opinion on it?
Shaykh Ibn ‘Uthaymîn: A lot is said about Islâmic Anâshîd. It was a long time ago I listened to them. They were okay when they first emerged. They were free from tambourines. They did not cause any tribulations and they were not sung in accordance with forbidden melodic tones. They have evolved through time. They began to be combined with percussion instruments, it may have been tambourines or something else. Subsequently, they further evolved and started to be sung with beautified, trying voices. Later on, they evolved even more and started to be sung as the forbidden songs. That is why I am not comfortable with them. It cannot be said that all of them are allowed just as it cannot be said that all of them are forbidden. They are allowed if they are free from the things I have mentioned. Nevertheless, if they are combined with tambourines, beautiful, trying voices or forbidden melodic tones, then they are not permissible to listen to.
In the Name of Allah, the Most Beneficent, the Most Merciful, I begin to write:
In pre-Islamic and early Islamic history, anasheeds involved wholesome poems (about battle victories, wisdoms, courage, etc) chanted in an un-orchestrated fashion without the accompaniment of musical instruments, except for the duff (similar to tambourine but without bells or cymbals) which was legally permitted for women on special occasions.
During the 2nd century after Hijrah, chanting of du’aa, remembrances, crept into the ummah by the innovations of the mystic Sufis who, in turn, took it from the Christians. It was then called at-Taghbeer. All of these forms were denounced by the early scholars of Islam, including Imaam ash-Shaafi’ee, Ibn Taymmeyah, Ibnul Qayyim, Ibn Katheer, Ibn Rajab, and many others.[1]
The Sufis centered most of their methodology of worship on congregational Taraaneem (singing by way of trilling, or quavering and prolonging the voice with a musical sound), resembling the Christians in their churches. Then the Sufis began to introduce physical movements during remembrances and du’aa close to those practiced by the Jews. Rarely do you witness a Sufi “Hadrah [2]” without these innovated practices.
Shaykh al-Albânî: There are no doubts that poetry exists in Islâm. The messenger (sallâ Allâhu ‘alayhi wa sallam) said:
“There is poetry that most certainly is wisdom.”
However, that one sings the poetry and calls it as “Anâshîd” and “Religious Anâshîd”, then it is something our righteous Salaf (predecessors) did not know of at all. This, in fact, has a connection to the principle we mentioned earlier and which is a summary of that which the scholars always speak of in similar contexts, namely:
All good lies in following the earlier ones and all evil lies in that which the later ones have innovated
The Salaf did not used to sing Anâshîd and call them as “religious”.
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As a side note, the Shaykh (al-Albânî) deemed singing to be allowed on some occasions, when he said:
“In these Hadiths and narrations exists an apparent evidence for it being allowed to sing without music on some occasions such as when one is thinking about death, longs for the family or home country, relaxes a little, gets away from the difficulties of the trip and the like.” (Tahrim-ul-Alat, p. 129, afatwa.com)
Related Link : http://abdurrahman.org/category/islam/nasheed/
Scholar: Imâm Muhammad Nâsir-ud-Dîn al-Albânî Source: Silsilat-ul-Hudâ wan-Nûr (15) Reference: Darulhadith, Sweden aFatwa.com (site is down)
Questioner: What is the ruling on singing religious songs (Qasâ’id Dîniyyah) aloud in the mosques during religious holidays?
Shaykh al-Albânî: First and foremost, there is nothing in Islâm called as “religious songs”.
Secondly, it is not allowed to disturb the worshipers in the mosque even if it be with Qur’ân-verses. What should then be said about songs that are allegedly religious? They have even more right to be disallowed. The prophet (sallâ Allâhu ‘alayhi wa sallam) said:
“O people! Each one of you is having a conversation in seclusion with their Lord. No one from among you should trouble the other and no one from among you should raise his voice when he reads over the voice of the other.” (Ahmad 3/94)
It is said in another narration:
“…when he reads the Qur’ân.”
Questioner: They compare this with the poetry of Hassân bin Thâbit.
Shaykh al-Albânî: The poetry of Hassân bin Thâbit? Is that a religious song? I say to you that there is nothing that is called as ‘religious songs’. As for the poetry in which the messenger (sallâ Allâhu ‘alayhi wa sallam) is defended, then say as you wish, but you should not sing and let it constitute a religious aspect. It should be read in the same way as you mention Allâh and ask for blessings and peace over the messenger (sallâ Allâhu ‘alayhi wa sallam).
Questioner: How can there not exist Islâmic and religious songs when one sings about Islâm and Islâmic characters?
Shaykh al-Albânî: Did this, what you are speaking of, exist with our righteous Salaf? We will treat you with leniency – may Allâh forgive you and me. Did this type exist with the Salaf?
Questioner: What type?
Shaykh al-Albânî: The type you are referring to… Why are you not speaking? [Everybody laughs]
Questioner: The purpose of poetry and Arabic songs…
Shaykh al-Albânî: Excuse me. I do not want you to repeat your earlier speech. I understand what you are saying. I want you to concisely answer my question: Was this known with the righteous Salaf?
Questioner: In the past? No.
Shaykh al-Albânî: There it is! You are now beginning to talk, after having been silent.
Questioner: No, I wasn’t silent.
Shaykh al-Albânî: No worries, no worries [Shaykh laughs]. That which was enough for them is thusly also enough for us.
Related Link : http://abdurrahman.org/category/islam/nasheed/
[53] Question: What is the ruling on the nasheeds (songs) that are circulating amongst many of the youth and which they call “Islaamic nasheeds?”
Answer:
If these nasheeds possess Islaamic meanings, and there aren’t any stringed or musical instruments accompanying them, such as the Duff, the drum and its types, then there is no problem with it.
However, an important condition to its permissibility must be clarified. And it is that they must be free of anything that opposes the Religion, such as going to extremes and its sorts. Also, there is another condition.
And it is that it must not be taken as a (habitual) practice. This is since it turns those who (constantly) listen to it away from reciting the Qur’aan, which the authentic Sunnah of the Prophet encourages.
Likewise, it turns them away from seeking beneficial knowledge and calling towards Allaah (i.e. da’wah), the One free of all defects.
As for using the duff with the nasheed, then it is permissible for the women when it occurs (solely) amongst them, apart from the men. And it is permissible during the time of ‘Eed and marriage only.
[Al-Asaalah, Issue #2]
[62] Question: Many of the Muslim youth exchange and pass around tapes that have songs (nasheeds) on them, which they call Islaamic. What is the correct opinion on this matter?
Answer: If these songs (nasheeds) are void of stringed and musical instruments, then generally I say that there is no harm in them on the condition that they are free from things that are in opposition to the Religion, such as asking for help from other than Allaah (Istighaathah) and seeking a way of getting close to Allaah (tawassul) through the creation.
Also it is not permissible to take them as part of the Religion for this would turn the Muslim youth away from reciting the Book of their Lord and reflecting on it. And that is what Allaah’s Messenger, sallAllaahu ‘alayhi wa sallam, urged us with in many authentic ahaadeeth, such as his saying: “Recite the Qur’aan and chant it (i.e. recite it in a nice melodious manner), before there comes a people that will rush through it and not take their time with it. So chant it (nicely).“
And whoever reflects on the condition of the Companions, will find that they did not have the likes of these songs (nasheeds) in their lives, for they were men of realities and not men of entertainment.
[Al-Asaalah, Issue #17]
Fataawaa of Shaikh Al-Albaanee (rahimahullaah)
From Al-Asaalah Magazine Issues 1-21
Translated and Arranged by: Isma’eel Alarcon
Related Link : http://abdurrahman.org/category/islam/nasheed/
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