The Ruling on Islamic Nasheeds: Guidance from the Qur’an, Sunnah and Scholars
Introduction
Islam encourages speech that is truthful, beneficial and conducive to righteousness. Poetry, chanting and forms of recitation are not automatically permissible or impermissible merely because of their form. Rather, their ruling depends upon their words, manner of performance, accompanying instruments, circumstances and effect upon the listener.
Islamic nasheeds therefore require a balanced approach. Some may contain beneficial reminders, encouragement toward good deeds and praise of Allah, while others may contain inappropriate words, prohibited musical elements, imitation of sinful entertainment, or excessive emotional and musical presentation.
The scholars have consequently explained that Islamic nasheeds should not all be placed under one ruling. Each should be considered according to its content and manner.
Poetry and Recitation in the Sunnah
The permissibility of beneficial poetry is established by the practice of the Prophet ﷺ and his Companions.
Allah says:
وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ أَلَمْ تَرَ أَنَّهُمْ فِي كُلِّ وَادٍ يَهِيمُونَ وَأَنَّهُمْ يَقُولُونَ مَا لَا يَفْعَلُونَ إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَذَكَرُوا اللَّهَ كَثِيرًا
“And the poets—the deviators follow them. Do you not see that they roam through every valley and say what they do not do? Except those who believe, do righteous deeds, remember Allah often...”
Qur’an 26:224–227
Thus, the Qur’an itself distinguishes between blameworthy poetry and poetry produced by believers who combine faith, righteous action and remembrance of Allah.
One of the most famous poets of the Prophet ﷺ was Hassān ibn Thābit رضي الله عنه. The Prophet ﷺ permitted him to defend Islam and the Messenger ﷺ through poetry.
The Prophet ﷺ said to Hassān:
اهْجُهُمْ وَرُوحُ الْقُدُسِ مَعَكَ
“Satirize them, and Jibrīl is with you.”
Source: Ṣaḥīḥ al-Bukhārī, Kitāb al-Adab; Ṣaḥīḥ Muslim, Kitāb Faḍā’il al-Ṣaḥābah.
This demonstrates that poetry itself is not prohibited. Its ruling is connected to what it contains and how it is used.
The Companions Recited Poetry While Working
An important example occurred during the digging of the trench before the Battle of al-Aḥzāb.
Al-Barā’ ibn ‘Āzib رضي الله عنه reported:
رَأَيْتُ النَّبِيَّ ﷺ يَوْمَ الْخَنْدَقِ يَنْقُلُ التُّرَابَ حَتَّى وَارَى عَنِّي الْغُبَارُ جِلْدَةَ بَطْنِهِ، وَكَانَ كَثِيرَ الشَّعَرِ، وَسَمِعْتُهُ يَرْتَجِزُ بِكَلِمَاتِ عَبْدِ اللَّهِ
The Prophet ﷺ was carrying earth on the day of the Trench until the dust covered his abdomen, and he was reciting verses attributed to ‘Abdullah.
Among the words he recited were:
اللَّهُمَّ لَوْلَا أَنْتَ مَا اهْتَدَيْنَا
وَلَا تَصَدَّقْنَا وَلَا صَلَّيْنَا
فَأَنْزِلَنْ سَكِينَةً عَلَيْنَا
وَثَبِّتِ الْأَقْدَامَ إِنْ لَاقَيْنَا
“O Allah, if it were not for You, we would not have been guided, nor given charity, nor prayed. So send tranquility upon us and make our feet firm when we meet [the enemy].”
Narrator: al-Barā’ ibn ‘Āzib رضي الله عنه
Source: Ṣaḥīḥ al-Bukhārī, Kitāb al-Maghāzī; Ṣaḥīḥ Muslim, Kitāb al-Jihād wa al-Siyar.
This is an important evidence that rhythmic recitation of beneficial words was known during the Prophetic period.
The Example of ‘Āmir ibn al-Akwa‘ رضي الله عنه
Salamah ibn al-Akwa‘ رضي الله عنه reported that the Muslims travelled toward Khaybar with the Messenger of Allah ﷺ. ‘Āmir ibn al-Akwa‘ رضي الله عنه was a poet and began reciting verses while leading the people.
Among his words were:
اللَّهُمَّ لَوْلَا أَنْتَ مَا اهْتَدَيْنَا
وَلَا تَصَدَّقْنَا وَلَا صَلَّيْنَا
فَاغْفِرْ فِدَاءً لَكَ مَا اقْتَفَيْنَا
وَثَبِّتِ الْأَقْدَامَ إِنْ لَاقَيْنَا
The Prophet ﷺ asked who was leading the group in this manner and was informed that it was ‘Āmir ibn al-Akwa‘. The Prophet ﷺ then supplicated for him.
Narrator: Salamah ibn al-Akwa‘ رضي الله عنه
Source: Ṣaḥīḥ al-Bukhārī, Kitāb al-Maghāzī.
This again establishes the basic permissibility of beneficial chanting and poetry.
Nasheeds Are Not Automatically Sunnah
Although beneficial poetry and chanting have precedents in the Sunnah, it would be incorrect to claim that every modern Islamic nasheed is itself a Sunnah.
There is an important distinction between saying:
“Beneficial poetry and chanting are permissible in principle.”
and saying:
“Every modern form of Islamic nasheed is a Sunnah.”
The first is supported by the evidence. The second requires separate proof.
A nasheed should therefore be judged according to its content, performance and circumstances.
The General Principle: Good Words and Bad Words
The Prophet ﷺ said:
إِنَّ مِنَ الشِّعْرِ حِكْمَةً
“Indeed, some poetry contains wisdom.”
Narrator: Ubayy ibn Ka‘b رضي الله عنه
Source: Ṣaḥīḥ al-Bukhārī, Kitāb al-Adab.
This hadith provides a valuable principle. Poetry may contain wisdom and benefit, but not every poem is therefore praiseworthy.
A nasheed containing reminders about Allah, repentance, good character, patience, gratitude and obedience may have beneficial content. Conversely, a nasheed containing immoral themes, inappropriate descriptions, exaggeration, false beliefs or encouragement toward sin cannot become permissible merely because it is labelled “Islamic.”
Conditions Concerning Islamic Nasheeds
Based upon the principles mentioned by the scholars, a permissible nasheed should satisfy appropriate Islamic guidelines.
1. Its words should be permissible and beneficial
The lyrics should not contain shirk, false beliefs, unlawful ideas, obscene language, immoral themes or unjustified religious claims.
A good subject does not make unlawful words permissible, and an attractive melody does not make falsehood true.
2. Prohibited musical instruments should be avoided
A number of scholars who permitted certain forms of nasheed nevertheless distinguished between simple vocal recitation and nasheeds accompanied by musical instruments.
Shaykh ‘Abd al-‘Azīz ibn Bāz رحمه الله explained:
الأناشيد الإسلامية مثل الأشعار؛ إن كانت سليمة فهي سليمة، وإن كانت فيها منكر فهي منكر
“Islamic nasheeds are like poetry: if they are sound, they are sound; and if they contain something objectionable, then they are objectionable.”
Source: As’ilah wa Ajwibah al-Jāmi‘ al-Kabīr, no. 90/A.
He further explained that nasheeds containing good reminders and encouragement toward obedience may be acceptable, whereas those involving prohibited matters are not.
Source: Majmū‘ Fatāwā Ibn Bāz, 3/437.
3. They should not imitate prohibited songs
Shaykh Muḥammad ibn Ṣāliḥ al-‘Uthaymīn رحمه الله noted that nasheeds had changed over time. He explained that some earlier forms were simple and free from the features associated with prohibited songs, whereas later forms increasingly adopted musical styles, attractive vocal performances and patterns resembling songs.
He therefore distinguished between simple beneficial poetry and forms that imitate prohibited musical entertainment.
Source: al-Ṣaḥwah al-Islāmiyyah, p. 185.
He also stated that if a person recites beneficial poetry with a sound meaning, without musical instruments, then there is no problem with it.
Source: Durūs wa Fatāwā al-Ḥaram al-Madanī, 1416 AH, question 18.
The Position of Shaykh al-Albānī رحمه الله
Shaykh Muḥammad Nāṣir al-Dīn al-Albānī رحمه الله also permitted certain forms of Islamic nasheed subject to conditions.
He stated that if nasheeds contain Islamic meanings and are free from musical instruments, they may be permissible, while emphasizing that they must also be free from matters contrary to the Sharī‘ah, including religious exaggeration.
He further warned against turning nasheeds into a constant habit that distracts a person from Qur’an, beneficial knowledge and calling people toward Allah.
Source: Majallat al-Aṣālah, issue 2, 15 Jumādā al-Ākhirah 1413 AH, p. 73.
This final point is particularly important. Something permissible can become harmful if a person becomes excessively occupied with it.
The Qur’an Is Greater Than Nasheeds
The Muslim should never allow nasheeds to replace the Qur’an, authentic Sunnah and established adhkār.
Allah says:
اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُتَشَابِهًا مَثَانِيَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ اللَّهِ
“Allah has sent down the best statement: a consistent Book, repeating its teachings. The skins of those who fear their Lord shiver from it; then their skins and hearts soften to the remembrance of Allah.”
Qur’an 39:23
Allah also says:
أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ
“Surely, in the remembrance of Allah do hearts find rest.”
Qur’an 13:28
Therefore, even when a nasheed is permissible, the Qur’an and authentic prophetic adhkār remain superior sources of spiritual nourishment.
The Warning Against Excessiveness
A permissible activity should not become an obsession.
The Prophet ﷺ said:
أَحَبُّ الْأَعْمَالِ إِلَى اللَّهِ أَدْوَمُهَا وَإِنْ قَلَّ
“The deeds most beloved to Allah are those that are consistent, even if they are few.”
Narrator: ‘Ā’ishah رضي الله عنها
Source: Ṣaḥīḥ al-Bukhārī, 6464; Ṣaḥīḥ Muslim, 783.
A Muslim who spends hours listening to nasheeds while neglecting Qur’an, prayer, remembrance, beneficial knowledge, family responsibilities or other obligations has clearly lost the proper balance.
What About Hearing Music Unintentionally?
There is an important distinction between deliberately listening and accidentally hearing something.
Shaykh Ibn Bāz رحمه الله explained that if a person unintentionally hears prohibited music—for example, while passing a shop or hearing it from a neighbour—then he is not blameworthy merely for the involuntary sound reaching his ears. He should avoid it as far as reasonably possible and advise others with wisdom when appropriate.
Source: Fatāwā Islāmiyyah, 4/389.
This principle is useful because Islam distinguishes between something a person deliberately seeks and something that reaches him without his choice.
The Position of the Permanent Committee
The Permanent Committee for Scholarly Research and Iftā’ likewise discussed Islamic nasheeds and permitted beneficial forms subject to conditions.
The committee explained that nasheeds containing wisdom, reminders and encouragement toward obedience may serve as an occasional alternative to prohibited entertainment, provided they do not contain prohibited elements.
The committee also emphasized that they should not become a person's constant routine at the expense of Qur’an and authentic prophetic remembrance.
Source: Fatāwā Islāmiyyah, 4/532–533.
The committee referred to the Qur’an as the superior source of spiritual nourishment and pointed to the practice of the Companions, who devoted themselves primarily to the Qur’an and Sunnah while sometimes using poetry and chants during particular activities and occasions.
The Testimony of Ibn Jibrīn رحمه الله
Shaykh ‘Abdullāh ibn ‘Abd al-Raḥmān ibn Jibrīn رحمه الله summarized the principle by comparing poetry to ordinary speech:
الشعر مثل الكلام، فحسنه حسن وقبيحه قبيح
“Poetry is like speech: what is good in it is good, and what is bad in it is bad.”
He explained that nasheeds containing encouragement toward righteousness, warnings against sin, reminders, good manners and worship may be permissible when performed appropriately.
However, if they contain immoral themes, incitement toward prohibited relationships, descriptions designed to excite desires or encouragement toward wrongdoing, then they are prohibited.
Source: al-Lu’lu’ al-Makīn min Fatāwā Ibn Jibrīn, question 378.
A Balanced Conclusion
The question of Islamic nasheeds should therefore not be reduced to a simple statement that “all nasheeds are permissible” or “all nasheeds are prohibited.”
The evidence indicates that beneficial poetry and simple forms of chanting have a basis in the practice of the Prophet ﷺ and his Companions. At the same time, the permissibility of poetry does not make every form of modern nasheed permissible.
The decisive considerations include:
The meaning and wording of the nasheed.
Whether it contains anything contrary to Islamic belief or manners.
Whether prohibited musical instruments are used.
Whether its style imitates prohibited forms of entertainment.
Whether the performance causes temptation or inappropriate behaviour.
Whether it contains excessive exaggeration.
Whether it distracts a person from Qur’an, prayer, remembrance and beneficial knowledge.
Whether it has become an excessive habit rather than an occasional means of relaxation or encouragement.
A simple vocal nasheed containing sound Islamic meanings is therefore fundamentally different from a production that merely places Islamic words over the style and atmosphere of prohibited songs.
The safest and greatest source of guidance, however, remains the Qur’an and the authentic Sunnah. Nasheeds should never take the place of either.
Allah says:
وَمَنْ أَحْسَنُ قَوْلًا مِمَّنْ دَعَا إِلَى اللَّهِ وَعَمِلَ صَالِحًا وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ
“And who is better in speech than one who invites to Allah, does righteousness, and says, ‘Indeed, I am among the Muslims.’”
Qur’an 41:33
The best words are those that bring the servant closer to Allah, increase faith, encourage righteous action and keep the heart attached to revelation.
And Allah knows best.
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