Shaykh Muhammad ibn Saalih al-Uthaymeen (rahimahu Allah) said:
“There has been a lot of talk about Islamic naasheeds. I have not heard them for a long time. When they first appeared, there was nothing wrong with them. There were no duffs, and they were performed in a manner that did not involve any fitnah (corruption), and they were not performed with the tunes of haraam (impermissible) songs. But then the nasheeds changed and we began to hear a rhythm that may have been aduff or it may have been something other than aduff, and they began to choose performers with beautiful and enchanting voices,then they changed further and began to be performed in the manner of haraam songs. Hence we began to feel uneasy about them, and unable to issue fatwas stating that they were permissible in all cases, or that they were forbiddenin all cases.
If they are free of the things that I have referred to,then they are permissible, but if they are accompanied by duff or performers are chosen who have beautiful and enchanting voices,or they are performed in the manner of indecent songs, then it is not permissible to listen to them.” [Al-Sahwah al-Islamiyyah (p. 185)]
Shaikh Saalih al-Fawzan (hafidhahu Allah) said:
“As for that which is called Islamic nasheed, it hasbeen given more time and effort than it deserves, to such an extent that it has become an art form which takes up space in school curricula and school activities,and the recording companies record huge numbers of itto sell and distribute, and most houses are full of it, andmany young men and women listen to it, and it takes up a lot of their time, and it is listened to more thanrecordings of Qur’aan, Sunnah, lectures and useful lessons.” [Al-Bayaan li Akhta’ Ba’d al-Kuttaab (p. 342)]
Shaikh al-Albanee (rahimahu Allah) said:
“I remember very-well that when I was in Damascus, two years before I migrated here to Ammaan, some of the Muslim youth started to sing few nasheeds that had sound meanings, intending thereby to counteract the Sufi songs like the Busayri poems and others. They recorded these nasheeds on tapes but soon it was accompanied by beating the duff!
At first they used it in wedding parties on the basis that the duff is permissible in such parties, then the tapes became widespread and copies were made of them, and they started to be used in many homes. People began listening to them day and night, whether there was an occasion or not. It became their way of relaxing. But that is only because of their whims and desires and their ignorance of the Shaytaan’s tricks,who has diverted them from paying attention to the Qur’aan and listening to it – let alone studying it! The Qur’aan (thus), became forsaken by them as it says in the verse, “The Messenger (Muhammad ) will say, “O my Lord! Verily, my people deserted this Qur’aan (neither listened to it nor acted on its laws and teachings).’” [Soorah al-Furqaan (25): 30]” [Tahreem Aalaat al-Tarb (p.181, 182)]
It is regrettable that some of those who appoint themselves to issue fatawa have reached such a level that they issues fatawa allowing adult women to perform nasheeds in front of men, and even on satellite channels in front of millions, and these female performers use musical instruments which are forbidden in the Sharee’ah but are permitted by these so-called muftis!
Shaykhul-Islam Ibn Taymiyah (rahimahu Allah) said:
“To sum up, what is well known in the Islamic religion is that the Prophet salAlahu alayhi wa salem did not prescribe for the righteous,devoted worshippers and ascetics of his ummah to gather to listen to poetic verses recited accompanied with clapping or the beating of a duff.
It is not permissible for anyone to deviate from following him salAlahu alayhi wa salem and following that which he salAlahu alayhi wa salem brought of the Book and Wisdom, whether that has to do with inward or outward matters, either for an ordinary man ora member of the elite. The Prophet granted concessions allowing some kinds of entertainment in weddings and the like, and he allowed women to beat the duff during weddings and other celebrations.
As for the men of his era, not one of them used to beat the duff or clap, rather it is proven in the Saheeh (al-Bukharee) that he (Sala Allahu alayhi wa salem) said, “Clapping is for women,and tasbeeh is for men” and he cursed the women who imitate men and the men who imitate women.
Because singing, beating the duff and clapping are things that women do, the salaf used to call a man who did those things effeminate, and they called men who sang effeminate, and this is well known among their sayings.” [Majmoo’ al-Fataawa (11/565, 566)]
Shaykh Abdul-Aziz ibn Baaz (rahimahu Allah) said:
“Islamic nasheeds vary. If they are sound and contain nothing but calling people to what is good, and reminding them of what is good, and obedience to Allah and His Messenger, and calling people to defend their homelands against the plots of the enemy, and preparing to face the enemy and so on, there is nothing wrong with that. But if they are something other than that, and they promote sin and are performed before mixed audiences of men and women, or audiences in which women are uncovered in the presence of men, or any other evilaction, then it is not permissible to listen to them.”[Majmoo Fatawa ash-Shaykh Ibn Baaz (3/437)]
Shaykh Abdul-Aziz ibn Baaz (rahimahu Allah) also said:
“Islamic nasheeds are like poetry – if it is sound then it is sound and if there is anything objectionable in it then itis objectionable.
The conclusion is that you cannot pass one judgment on all types of nasheed, rather each should be examined on its own merits. There is nothing wrong with sound nasheeds, but nasheeds which contain anything objectionable or promote anything objectionable are objectionable and evil.” [Shareet As’ilah wa Ajwabah al-Jaami’ al-Kabeer (no. 90/A)]
The scholars of the Standing Committee for issuing Fatawa saidin a Fatwa:
“It is permissible for you to replace these songs with Islamic nasheeds which contain words of wisdom and exhortation and lessons, which promote keenness to follow Islam and invoke Islamic feelings, which put one off evil and the things that promote evil, and which motivate the one who “sings” them and the one who hears them to obey Allah and discourage them to disobey Him or transgress His limits; they make one keen to protect His sharee’ah and strive in struggle for His sake. But you should not take that as a habit which one persists in, rather that should be something that is done only sometimes, on special occasions such as weddings or when traveling for struggle against the enemy and so on, and when one feels low, in order to revive the spirit and motivate oneself to do good, or when one feels inclined towards evil, so listening to such nasheeds may ward that off.” [Fatawa Islamiyyah (4/533)]
Shaikh al-Albanee (rahimahu Allah) said:
“There may be another sin involved in that (i.e.,nasheeds), which is that they may be performed in the manner of immoral songs and performed according to the rules of eastern or western music which makes the listeners enjoy it and makes them dance and behave in a foolish manner. So the aim becomes the tune and the enjoyment there of, and not nasheed per se. This is a new error, and it is an imitation of the disbelievers and immoral people.
That may lead to a further error, which is imitating them in turning away from the Qur’aan and forsaking it, and being included in the general meaning of the complaint of the Prophet (Sala Allahu alayhi wa salem ) as Allah says, “The Messenger (sala Allahu alayhi wa salem) will say, ‘O my Lord! Verily, my people deserted this Qur’aan (neither listened to it nor acted on its laws and teachings).’” [Soorah al-Furqaan (25): 30] [end quote from Tahreem Alaat at-Tarab (p. 181)]
Shaikh al-Albanee (rahimahu Allah) also said:
“If these nasheeds contain Islamic meanings and are not accompanied by any inst ruments such as the duff, drum and so on, then there is nothing wrong with them, but we must point out an important condition of their being permissible, which is that they should be free of anything that goes against sharee’ah, such as exaggeration and the like.
Then there is another condition, which is that they should not become a habit, because that distracts the listeners from reading Qur’aan which is encouraged in the Sunnah, and it also distracts them from seeking beneficial knowledge and calling people to Allah.” [Majallaat al-Asaalah (issue no. 2, 15 Jumaada al-Aakhirah 1413 AH)]
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