What is Allamah Mansoor Hashemi Khorasani’s ruling on music? Please provide examples of lawful music. What is his opinion on holding concerts in Iran, which has led to disputes among scholars? Some believe that Islam is a religion of violence and opposes happiness, which is why some scholars oppose music and concerts.
Question & Answer
Music, in the sense of sequential, harmonious, and pleasing sounds, does not hold any inherent prohibition; because the sequential arrangement, harmony, and pleasantness of sounds are not rationally abhorrent and are therefore abundant in Allah’s creation. Consequently, they are not considered forbidden in His divine law unless they acquire a secondary title, which includes ﴿اللَّغْوَ﴾; “al-Laghw”, ﴿قَوْلَ الزُّورِ﴾; “Qawl al-Zur”, and ﴿لَهْوَ الْحَدِيثِ﴾; “Lahw al-Hadith”; because Allah Almighty has commanded turning away from these things and said: ﴿وَإِذَا سَمِعُوا اللَّغْوَ أَعْرَضُوا عَنْهُ﴾[1]; “And when they hear laghw, they turn away from it,” and said: ﴿وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ﴾[2]; “And those who turn away from laghw,” and said: ﴿وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ وَإِذَا مَرُّوا بِاللَّغْوِ مَرُّوا كِرَامًا﴾[3]; “And those who do not witness falsehood, and when they pass by laghw, they pass by with dignity,” and said: ﴿فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ﴾[4]; “So avoid the abomination of idols, and avoid words of falsehood,” and said: ﴿وَمِنَ النَّاسِ مَنْ يَشْتَرِي لَهْوَ الْحَدِيثِ لِيُضِلَّ عَنْ سَبِيلِ اللَّهِ بِغَيْرِ عِلْمٍ وَيَتَّخِذَهَا هُزُوًا ۚ أُولَئِكَ لَهُمْ عَذَابٌ مُهِينٌ﴾[5]; “And among people, there are those who use vain speech to mislead (people) from the way of Allah without knowledge and make a mockery of it. For them, there is a humiliating punishment.”
From here, it is understood that music is forbidden in two cases:
1. When its form is joyous, stimulating, and suitable for dancing, even if it does not contain false or idle words; because in this case, it is considered an example of ﴿اللَّغْوَ﴾; “al-Laghw”[6].
2. When it contains false or idle words, such as disbelief, lies, satire, jokes, insults, mockery, backbiting, or erotic descriptions, even if its form is not joyous, stimulating, or suitable for dancing; because in this case, it is considered an example of ﴿قَوْلَ الزُّورِ﴾; “Qawl al-Zur”[7] and ﴿لَهْوَ الْحَدِيثِ﴾; “Lahw al-Hadith”[8].
This is the fundamental principle of Allamah Mansoor Hashemi Khorasani, may Allah Almighty protect him, regarding audible things, which is based on the words of Allah Almighty in the Quran; because in the Quran, Allah Almighty has divided forbidden audible things into two categories and has said about the inhabitants of Heaven: ﴿لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا﴾[9]; “They do not hear therein any laghw or sinful talk,” and said: ﴿لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا كِذَّابًا﴾[10]; “They do not hear therein any laghw or lies.” Based on this, listening to either of these two is forbidden; as one of our companions informed us, he said:
«سَمِعْتُ الْمَنْصُورَ يَقُولُ: إِنَّ اللَّهَ يُبْغِضُ كَلِمَةً خَبِيثَةً وَصَوْتًا مُطَرِّبًا، فَلَا تَسْمَعُوهُمَا، وَمَنْ يَسْمَعُهُمَا فَإِنَّمَا يُصَبُّ فِي أُذُنِهِ الْحَمِيمُ، وَلَا تَرْقُصُوا، فَإِنَّ الشَّيْطَانَ رَاقِصٌ وَيُحِبُّ الرَّاقِصِينَ»; “I heard Mansoor say: ‘Indeed, Allah detests any foul word and joyous sound. So do not listen to those two. And whoever listens to those two, it is only as if boiling water is poured into his ears. And do not dance; because Satan is a dancer and loves dancers.’”
Yes, if music is not joyous, stimulating, or suitable for dancing on the one hand and does not contain inappropriate words on the other hand, there is nothing wrong with listening to it, and it is permissible like listening to any other sound; as one of our companions informed us, he said:
«قَالَ لِيَ الْمَنْصُورُ: إِنِّي سَمِعْتُ نَغْمَةً حَسَنَةً لَا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ، فَحَسِبْتُهَا مِنْ نَغَمَاتِ الْجَنَّةِ! قُلْتُ: أَفَيُعْجِبُكَ شَيْءٌ مِنَ النَّغْمَةِ؟! قَالَ: إِنَّهَا إِذَا اعْتَدَلَتْ وَلَمْ يَكُنْ فِيهَا كِذْبٌ وَلَا هَجْوٌ وَلَا فُحْشٌ وَلَا تَشْبِيبٌ، فَلَا يَكْرَهُهَا إِلَّا الْحِمَارُ»; “Mansoor said to me: ‘I heard a good melody that there was no laghw or sinful talk in it, so I thought it was from the melodies of Heaven!’ I said: ‘Do you like something from the melody?!’ He said: ‘If it is moderate and there is no lie, satire, insult, or erotic descriptions in it, none would dislike it but a donkey!’”
In this way, identifying examples becomes easy for the obligated person, and the ruling on concerts is understood. Similarly, it is understood that Islam is not a religion of violence and mourning, but rather a religion of rationality, moderation, and dignity. Those who seek happiness in frivolity, disbelief, lies, satire, jokes, insults, mockery, backbiting, or erotic descriptions are far astray; as Allah Almighty has said: ﴿قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُوا هُوَ خَيْرٌ مِمَّا يَجْمَعُونَ﴾[11]; “Say: ‘In the grace and mercy of Allah, they should rejoice over it. That is better than what you amass.’”
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Sub-questions & answers
The mutawatir hadiths strongly prohibit the buying and selling of any instruments of amusement, such as tanbur, daf, nay, etc., as well as playing and listening to them. None of these hadiths has been restricted or specified, and there are no exceptional cases regarding music mentioned in the noble hadiths. Contemporary jurists’ common division of music into amusing and non-amusing categories is also not found in the hadiths. Considering these points, is it not true that playing or listening to any form of music is forbidden?
Thank you very much.
Please note the following points:
1. Contrary to your perception, most of the hadiths regarding the prohibition of music and its instruments are not authentic, and the authentic ones do not establish a new ruling separate from the Book of Allah, but rather they are explicitly or implicitly linked to it; considering that the Sunnah does not have the authority to specify or generalize the Book of Allah and does not separate from it until entering the Pond of Kawthar[1]. Therefore, what the mentioned hadiths emphasize as forbidden includes the very ﴿اللَّغْوَ﴾; “al-Laghw”, ﴿قَوْلَ الزُّورِ﴾; “Qawl al-Zur”, and ﴿لَهْوَ الْحَدِيثِ﴾; “Lahw al-Hadith” mentioned in the Book of Allah. These three titles certainly do not apply to every sequential, harmonious, and pleasing sound; rather, they are inevitably broader than that, otherwise listening to the sound of a nightingale would also be forbidden!
Yes, ﴿اللَّغْوَ﴾; “al-Laghw” may apply to any useless activity, but it is clear that not every useless activity is forbidden in Islam unless it results in known harm; considering that many ordinary activities do not have any known benefit or harm, and therefore, they are considered “permissible.” Rather, many activities that cause known but insignificant harm are also not considered forbidden but only “detested.” Based on this, it can be said that the examples of ﴿اللَّغْوَ﴾; “al-Laghw” are forbidden when they are useless activities that result in significant harm, detested when they are useless activities that result in insignificant harm, and permissible when they are useless activities that do not result in any harm. Playing or listening to music is also one of these activities.
However, it appears that some examples of music are not useless activities; rather, they have rational and legitimate benefits, such as songs sung in supplication to Allah and praise of His Prophet, songs sung to invite to good, enjoin what is right, and forbid what is wrong, songs sung to motivate believers to strive in the way of Allah, songs sung in wedding ceremonies and Islamic Eid to rejoice in obedience to Allah, and songs known as “Huda” sung to camels to make them move faster; because it is clear that such activities, considering their rational and legitimate benefits, are not considered as examples of ﴿اللَّغْوَ﴾; “al-Laghw”, and there is no reason to turn away from them, unless their form is indecent and leads to frivolity, or their content is considered as ﴿قَوْلَ الزُّورِ﴾; “Qawl al-Zur” and ﴿لَهْوَ الْحَدِيثِ﴾; “Lahw al-Hadith”. These two are called «كذاب»; “Kidhdhab” and «تأثيم»; “Ta’thim” in the Book of Allah, which refer to false words and speech, such as disbelief, lies, satire, jokes, insults, mockery, backbiting, and erotic descriptions. They certainly do not include true words and speech or sounds without words and speech.
2. Contrary to your perception, there are hadiths regarding the permissibility of music as long as it does not involve ﴿اللَّغْوَ﴾; “al-Laghw”, ﴿قَوْلَ الزُّورِ﴾; “Qawl al-Zur”, and ﴿لَهْوَ الْحَدِيثِ﴾; “Lahw al-Hadith”. For example, it has been reported with an authentic chain of narrators from Ali ibn Ja‘far that he said: «وَسَأَلْتُهُ [يَعْنِي أَخَاهُ مُوسَى بْنَ جَعْفَرٍ عَلَيْهِ السَّلَامُ] عَنِ الْغِنَاءِ، هَلْ يَصْلُحُ فِي الْفِطْرِ وَالْأَضْحَى وَالْفَرَحِ؟ قَالَ: لَا بَأْسَ بِهِ مَا لَمْ يُعْصَ بِهِ»[2]; “And I asked him [meaning his brother Musa ibn Ja‘far, peace be upon him] about ghina, ‘Is it appropriate on the days of Eid al-Fitr and Eid al-Adha and during times of happiness?’ He said: ‘There is nothing wrong with it as long as no sin is committed by it.’” This is a very important hadith that is consistent with the Book of Allah and clarifies the principle regarding music. Also, it has been narrated from Imam Ja‘far al-Sadiq that he said: «قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: إِنَّ مِنْ أَجْمَلِ الْجَمَالِ الشِّعْرَ الْحَسَنَ وَنَغْمَةَ الصَّوْتِ الْحَسَنِ»[3]; “The Prophet, peace and blessings of Allah be upon him and his family, said: ‘Undoubtedly, among the most beautiful of beauties are good poetry and the melody of a pleasing sound,’” and it has been narrated from Abu Ja‘far al-Baqir that he said: «رَجِّعْ بِالْقُرْآنِ صَوْتَكَ فَإِنَّ اللَّهَ عَزَّ وَجَلَّ يُحِبُّ الصَّوْتَ الْحَسَنَ يُرَجَّعُ فِيهِ تَرْجِيعًا»[4]; “Make your voice melodious with the Quran; because Allah, Exalted and Majestic, loves a beautiful voice that is made melodious.” It is clear that these two hadiths are absolute and encompass every «نَغْمَةَ الصَّوْتِ الْحَسَنِ»; “melody of a pleasing sound” and «الصَّوْتَ الْحَسَنَ يُرَجَّعُ فِيهِ تَرْجِيعًا»; “beautiful voice that is made melodious,” although they are specified by the previous hadith with the passage «مَا لَمْ يُعْصَ بِهِ»; “as long as no sin is committed by it,” meaning excluding cases of ﴿اللَّغْوَ﴾; “al-Laghw”, ﴿قَوْلَ الزُّورِ﴾; “Qawl al-Zur”, and ﴿لَهْوَ الْحَدِيثِ﴾; “Lahw al-Hadith”. Furthermore, there are multiple hadiths that state playing musical instruments and singing in the presence of the Messenger of Allah, peace and blessings of Allah be upon him and his family, without committing any sin. For example, it has been reported with an authentic chain of narrators: «إِنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ مَرَّ بِبَعْضِ الْمَدِينَةِ، فَإِذَا هُوَ بِجَوَارٍ يَضْرِبْنَ بِدَفِّهِنَّ وَيَتَغَنَّيْنَ وَيَقُلْنَ: نَحْنُ جَوَارٍ مِنْ بَنِي النَّجَّارِ/ يَا حَبَّذَا مُحَمَّدٌ مِنْ جَارٍ، فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: اللَّهُ يَعْلَمُ أَنِّي لَأُحِبُّكُنَّ»[5]; “The Prophet, peace and blessings of Allah be upon him and his family, was passing by a place in Medina when he came across some young girls who were playing daf, singing, and saying: ‘We are young girls from Banu Najjar. Muhammad is such a good neighbor to us!’ Then the Prophet, peace and blessings of Allah be upon him and his family, said: ‘Allah knows that I love you,’” and it has been reported with an authentic chain of narrators from Rubayyi‘, the daughter of Mu‘awwidh ibn Afra’, that she said: «دَخَلَ عَلَيَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ يَوْمَ عُرْسِي فَقَعَدَ عَلَى مَوْضِعِ فِرَاشِي هَذَا وَعِنْدِي جَارِيَتَانِ تَنْدُبَانِ آبَائِيَ الَّذِينَ قُتِلُوا يَوْمَ بَدْرٍ تَضْرِبَانِ بِالدُّفُوفِ، فَقَالَتْ جَارِيَةٌ: وَفِينَا نَبِيٌّ يَعْلَمُ مَا فِي غَدٍ، فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: أَمَّا هَذَا فَلَا تَقُولِي وَقُولِي مَا كُنْتِ تَقُولِينَ»[6]; “The Messenger of Allah, peace and blessings of Allah be upon him and his family, came to me on the day of my wedding. He then sat on the very place of my bed while two young bondmaids were with me, lamenting over my fathers who were martyred on the day of Badr and playing daf. Then a young bondmaid said: ‘And among us is a Prophet who knows what is at tomorrow.’ So the Prophet, peace and blessings of Allah be upon him and his family, said: ‘Do not say this, and say what you were saying,’” and it has been reported from some of the Sahabah that they said: «رَجَعَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ مِنْ بَعْضِ مَغَازِيهِ فَجَاءَتْ جَارِيَةٌ سَوْدَاءُ فَقَالَتْ: يَا رَسُولَ اللَّهِ! إِنِّي كُنْتُ نَذَرْتُ إِنْ رَدَّكَ اللَّهُ تَعَالَى سَالِمًا أَنْ أَضْرِبَ عَلَى رَأْسِكَ بِالدَّفِّ، فَقَالَ: أَوْفِي بِنَذْرِكِ»[7]; “The Messenger of Allah, peace and blessings of Allah be upon him and his family, returned from some of his battles. Then a black bondmaid came to him and said: ‘O Messenger of Allah! I made a vow that if Allah brought you back safe and sound, I would play daf above your head.’ So he said: ‘Fulfill your vow.’” This is evidence that playing daf to express joy over something legitimate is not a sin; because a vow made for a sin is invalid. Also, it has been reported: «إِنَّهُ مَرَّ بِقَوْمٍ مِنَ الزِّنْجِ وَهُمْ يَضْرِبُونَ بِطُبُولٍ لَهُمْ وَيُغَنُّونَ، فَلَمَّا رَأَوْهُ سَكَتُوا، فَقَالَ: خُذُوا يَا بَنِي أَرْفَدَةٍ فِيمَا كُنْتُمْ فِيهِ، لِيَعْلَمَ الْيَهُودُ أَنَّ فِي دِينِنَا فُسْحَةً»[8]; “He passed by a group of black people who were playing their drums and singing. When they saw him, they fell silent. He then said: ‘O sons of Arfadah (Abyssinians)! Continue what you were doing so that the Jews know there is breadth in our religion,’” and it has been reported: «لَمَّا كَانَتِ اللَّيْلَةُ الَّتِي بَنَى فِيهَا عَلِيٌّ عَلَيْهِ السَّلَامُ بِفَاطِمَةَ، سَمِعَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ ضَرْبَ الدُّفِّ فَقَالَ: مَا هَذَا؟ قَالَتْ أُمُّ سَلَمَةَ: يَا رَسُولَ اللَّهِ! هَذِهِ أَسْمَاءُ بِنْتُ عُمَيْسٍ تَضْرِبُ بِالدَّفِّ أَرَادَتْ فِيهِ فَرَحَ فَاطِمَةَ، تَرَى أَنَّهُ لَمَّا مَاتَتْ أُمُّهَا لَمْ تَجِدْ مَنْ يَقُومُ لَهَا، فَرَفَعَ رَسُولُ اللَّهِ يَدَهُ إِلَى السَّمَاءِ ثُمَّ قَالَ: اللَّهُمَّ أَدْخِلْ عَلَى أَسْمَاءٍ ابْنَةِ عُمَيْسٍ السُّرُورَ كَمَا أَفْرَحَتِ ابْنَتِي، ثُمَّ دَعَا بِهَا، فَقَالَ: يَا أَسْمَاءُ! مَا تَقُولُونَ إِذَا نَقَرْتُمْ بِالدُّفِّ؟ فَقَالَتْ: مَا نَدْرِي مَا نَقُولُ يَا رَسُولَ اللَّهِ فِي ذَلِكَ وَإِنَّمَا أَرَدْتُ فَرَحَهَا، قَالَ: فَلَا تَقُولُوا هُجْرًا»[9]; “On the night of the wedding of Ali, peace be upon him, and Fatimah, the Messenger of Allah, peace and blessings of Allah be upon him and his family, heard the sound of daf. So he said: ‘What is this?’ Umm Salamah said: ‘O Messenger of Allah! This is Asma’, the daughter of Umais, playing daf. She wants to make Fatimah happy, thinking that since her mother has passed away, she has found no one to take care of her.’ The Messenger of Allah, peace and blessings of Allah be upon him and his family, then raised his hand toward the heavens and said: ‘O Allah! Grant happiness to Asma’, the daughter of Umais, just as she made my daughter happy.’ Then he called for her and said: ‘O Asma’! What do you say when you play daf?’ She said: ‘We do not know what to say in it, O Messenger of Allah! I just wanted to make her happy.’ He said: ‘Do not say anything bad,’” and it has been reported: «أَنْكَحَتْ عَائِشَةُ ذَاتَ قَرَابَةٍ لَهَا مِنَ الْأَنْصَارِ، فَجَاءَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ فَقَالَ: أَهْدَيْتُمُ الْفَتَاةَ؟ قَالُوا: نَعَمْ، قَالَ: أَرْسَلْتُمْ مَعَهَا مَنْ يُغَنِّي؟ قَالَتْ: لَا، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: إِنَّ الْأَنْصَارَ قَوْمٌ فِيهِمْ غَزْلٌ، فَلَوْ بَعَثْتُمْ مَعَهَا مَنْ يَقُولُ: أَتَيْنَاكُمْ، أَتَيْنَاكُمْ، فَحَيَّانَا وَحَيَّاكُمْ»[10]; “Aisha married off a girl related to her to one of the Ansars. Then the Messenger of Allah, peace and blessings of Allah be upon him and his family, came and said: ‘Did you send the girl?’ They said: ‘Yes.’ He said: ‘Did you send someone with her to sing?’ She said: ‘No.’ So the Messenger of Allah, peace and blessings of Allah be upon him and his family, said: ‘The Ansar are a people who love songs. So I wish you had sent someone with her to say: ‘We have come to you, we have come to you. May we be preserved, and may you be preserved,’” and it has been reported: «الْفَرْقُ مَا بَيْنَ النِّكَاحِ وَالسِّفَاحِ ضَرْبُ الدَّفِّ»[11]; “The difference between marriage and fornication is the playing of daf.” Therefore, there are multiple hadiths from the Ahl al-Bayt regarding the permissibility of a female singer earning a living at wedding celebrations, as long as she does not commit any forbidden acts[12].
The totality of these hadiths, which are in agreement with the Book of Allah and with fundamental principles and rules, leaves no doubt that musical instruments and songs do not have an inherent and absolute prohibition. They are permissible as long as they do not have an indecent form or contain false content, and consequently are not examples of ﴿اللَّغْوَ﴾; “al-Laghw”, ﴿قَوْلَ الزُّورِ﴾; “Qawl al-Zur”, and ﴿لَهْوَ الْحَدِيثِ﴾; “Lahw al-Hadith”. However, most musical instruments and songs, especially at present, do not possess these characteristics; rather, they have an indecent form or contain false content, and consequently, avoiding them is obligatory. Similarly, the building and sale of musical instruments are detested since they are shared between the lawful and the unlawful, and buying, keeping, or learning to play them for unlawful purposes is not permissible. This is a clear example of moderation in Islam.
↑[2] . Qurb al-Isnad by al-Himyari, p. 294
↑[3] . Al-Kafi by al-Kulayni, vol. 2, p. 615
↑[4] . Al-Kafi by al-Kulayni, vol. 2, p. 616
↑[5] . Sunan of ibn Majah, vol. 1, p. 612
↑[6] . Musnad of Ishaq ibn Rahwayh, vol. 5, p. 143; Musnad of Ahmad, vol. 6, p. 360; Sahih of al-Bukhari, vol. 5, p. 15 and vol. 6, p. 137; Sunan of ibn Majah, vol. 1, p. 611; Sunan of Abi Dawud, vol. 2, p. 461; Sunan of al-Tirmidhi, vol. 2, p. 276; al-Sunan al-Kubra by al-Bayhaqi, vol. 7, p. 289
↑[7] . Musnad of Ahmad, vol. 5, p. 356; Sunan of Abi Dawud, vol. 2, p. 103; Sahih of ibn Hibban, vol. 10, p. 232; al-Sunan al-Kubra by al-Bayhaqi, vol. 10, p. 77
↑[8] . Ta’wil Mukhtalif al-Hadith by ibn Qutaybah, p. 272; Da‘a’im al-Islam by ibn Hayyun, vol. 2, p. 205; Sharh Nahj al-Balaghah by ibn Abi al-Hadid, vol. 6, p. 331, stating: This hadith is authentic, and its authenticity is agreed upon.
↑[9] . Da‘a’im al-Islam by ibn Hayyun, vol. 2, p. 206
↑[10] . Musnad of Ahmad, vol. 3, p. 391; Sunan of ibn Majah, vol. 1, p. 612; al-Sunan al-Kubra by al-Bayhaqi, vol. 7, p. 288
↑[11] . Musannaf of ibn Abi Shaybah, vol. 3, p. 321; Musnad of Ahmad, vol. 4, p. 259; al-Nawadir by al-Rawandi, p. 190
↑[12] . See al-Kafi by al-Kulayni, vol. 5, p. 119; Man La Yahduruh al-Faqih by ibn Babawayh, vol. 3, p. 161; al-Istibsar by al-Tusi, vol. 3, p. 62.
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What is the ruling on listening to women’s songs with non-polytheistic lyrics and music, in a way that is not specific to gatherings of amusement and entertainment and does not involve ghina? I have not found any evidence that it is definitely forbidden. If possible, please provide a reasoned response.
The evidence mentioned above regarding the permissibility of listening to songs that are not examples of laghw or ta’thim is absolute and therefore includes listening to women’s songs. Similarly, some of the narrations mentioned above indicate the permissibility of listening to their songs, as long as they do not involve laghw or ta’thim, such as the narrations stating that the Prophet, peace and blessings of Allah be upon him and his family, listened to the songs of the girls of Medina and the bondmaids of Rubayyi‘, the daughter of Mu‘awwidh, in praise of him and the martyrs of Badr. However, it is certain and noticeable that the voices of women are softer than those of men, and when mixed with coquetry and charm, they can lead men into temptation or false thoughts; as Allah Almighty has warned the wives of the Prophet, peace and blessings of Allah be upon him and his family, in this regard, saying: ﴿فَلَا تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلًا مَعْرُوفًا﴾[1]; “So do not speak softly, lest he in whose heart is a sickness should feel tempted, and speak with appropriate words,” although this appears to be specific to the wives of the Prophet, peace and blessings of Allah be upon him and his family; considering that He has previously said: ﴿يَا نِسَاءَ النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِنَ النِّسَاءِ إِنِ اتَّقَيْتُنَّ﴾; “O wives of the Prophet! You are not like other women if you observe piety.” This implies that speaking softly, in itself, is not forbidden for other women; just as speaking with them can be done without a curtain, and marrying them after the passing of their husbands is permissible. However, speaking with the wives of the Prophet, peace and blessings of Allah be upon him and his family, must be done from behind a curtain, and marrying them after the passing of the Prophet, peace and blessings of Allah be upon him and his family, is not permissible; as Allah Almighty has said: ﴿وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِنْ وَرَاءِ حِجَابٍ ۚ ذَلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ ۚ وَمَا كَانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللَّهِ وَلَا أَنْ تَنْكِحُوا أَزْوَاجَهُ مِنْ بَعْدِهِ أَبَدًا ۚ إِنَّ ذَلِكُمْ كَانَ عِنْدَ اللَّهِ عَظِيمًا﴾[2]; “And when you ask them for something, ask them from behind a curtain. That is purer for your hearts and their hearts. And you are not permitted to annoy the Messenger of Allah, nor to ever marry his wives after him. Indeed, this would be great in the sight of Allah.”
Yes, the truth is that prohibiting the wives of the Prophet, peace and blessings of Allah be upon him and his family, from speaking softly could be by way of emphasizing its prohibition for them, not by way of permitting other women to do so, and this is more apparent; because the reason mentioned for its prohibition, meaning men with sick hearts being led into temptation, applies to all women and is not specific to the wives of the Prophet, peace and blessings of Allah be upon him and his family. Based on this, if the intended meaning of speaking softly is speaking with non-mahram men with coquetry and charm, there is no doubt that it is forbidden for all women. Rather, any kind of speech with non-mahram men that is considered speaking softly in the common understanding is forbidden for all women. Therefore, their singing for non-mahram men is also not permissible if it is considered speaking softly in the common understanding, even if it is not suitable for dancing or does not contain false words. This is the reason why female singers are reproached more than male singers in the narrations. For example, it has been stated in a narration: «نَهَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ عَنْ بَيْعِ الْمُغَنِّيَاتِ وَعَنْ شِرَائِهِنَّ وَعَنْ كَسْبِهِنَّ وَعَنْ أَكْلِ أَثْمَانِهِنَّ»[3]; “The Messenger of Allah, peace and blessings of Allah be upon him and his family, prohibited selling singing slave girls, buying them, their earnings, and consuming their price,” and it has been stated in another narration: «الْمُغَنِّيَةُ مَلْعُونَةٌ، مَلْعُونٌ مَنْ أَكَلَ كَسْبَهَا»[4]; “A female singer is cursed, and whoever eats from her earnings is cursed,” and it has been stated in another narration: «شِرَاؤُهُنَّ وَبَيْعُهُنَّ حَرَامٌ وَتَعْلِيمُهُنَّ كُفْرٌ وَاسْتِمَاعُهُنَّ نِفَاقٌ»[5]; “Buying or selling them is forbidden, teaching them (to sing) is disbelief, and listening to them is hypocrisy,” although what comes to mind regarding these women in such narrations refers to those who attended gatherings of amusement and assemblies of sinners and, with coquetry and charm, sang joyous and romantic songs, recited about the separation from the beloved, the longing for the heart’s desire, and the union with the darling, and reminded men with sick hearts of wine, the beloved, and the days of their youth, inciting them to jest and frivolity and distracting them from the remembrance of Allah and the establishment of prayer; because this was usually the case regarding female singers at that time, just as it is at present. It is rare to find a female singer who sings differently; to the extent that whenever a female singer is mentioned, it does not bring to mind a woman who recites the Quran, the remembrance of Allah, the praise of the Prophet, or moral and instructive content, but rather a woman who sings with coquetry and charm about “love, youth, and debauchery,” igniting passion in both the old and the young. It is clear that such singing is forbidden for women, and listening to it has many evil consequences and is considered following the footsteps of Satan, which Allah Almighty has warned against, saying: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ وَمَنْ يَتَّبِعْ خُطُوَاتِ الشَّيْطَانِ فَإِنَّهُ يَأْمُرُ بِالْفَحْشَاءِ وَالْمُنْكَرِ﴾[6]; “O you who believed! Do not follow the footsteps of Satan. And whoever follows the footsteps of Satan, he indeed commands what is indecent and reprehensible.” As for listening to a song sung by women that is not suitable for dancing, does not contain false content, or is not mixed with feminine coquetry and charm, but instead contains the recitation of the Quran, the remembrance of Allah, the praise of the Prophet, or moral and instructive content, free from feminine showiness and affectations, its prohibition appears to be unlikely; especially considering the principle of permissibility and the allowance of listening to their voices while speaking, as well as narration from the Prophet, peace and blessings of Allah be upon him and his family, and from his Ahl al-Bayt, which indicate the permissibility of listening to their songs under the mentioned conditions; such as the previously stated narrations about the Prophet, peace and blessings of Allah be upon him and his family, listening to the songs of the girls of Medina and the bondmaids of Rubayyi‘, the daughter of Mu‘awwidh, in praise of him and the martyrs of Badr, and such as narrations about the permissibility of women singing at weddings and funerals, as long as there is no mixing with men and it does not contain false content, and such as a narration in which it has been stated: «سَأَلَ رَجُلٌ عَلِيَّ بْنَ الْحُسَيْنِ عَلَيْهِ السَّلَامُ عَنْ شِرَاءِ جَارِيَةٍ لَهَا صَوْتٌ، فَقَالَ: مَا عَلَيْكَ لَوِ اشْتَرَيْتَهَا فَذَكَّرَتْكَ الْجَنَّةَ، [يَعْنِي بِقِرَاءَةِ الْقُرْآنِ وَالزُّهْدِ وَالْفَضَائِلِ الَّتِي لَيْسَتْ بِغِنَاءٍ، فَأَمَّا الْغِنَاءُ فَمَحْظُورٌ]»[7]; “A man asked Ali ibn al-Husain, peace be upon him, about buying a bondmaid who has a (beautiful) voice. So he replied: ‘There is no blame upon you if you buy her so that she may remind you of Heaven.’ [Meaning by reciting the Quran and (singing about) asceticism and virtues, as long as it is not ghina; because ghina is forbidden.],” and a narration in which it has been stated: «قُلْتُ (لِأَبِي الْحَسَنِ عَلَيْهِ السَّلَامُ): جُعِلْتُ فِدَاكَ، فَأَشْتَرِي الْمُغَنِّيَةَ أَوِ الْجَارِيَةَ تُحْسِنُ أَنْ تُغَنِّيَ أُرِيدُ بِهَا الرِّزْقَ لَا سِوَى ذَلِكَ؟ قَالَ: اشْتَرْ وَبِعْ»[8]; “I said (to Abu al-Hasan Rida, peace be upon him): ‘May I be sacrificed for you, Can I buy a singing slave girl or a bondmaid who sings well while I intend to earn a living through her and nothing else?’ He said: ‘Buy and sell’”; considering that it necessarily refers to singing under the mentioned conditions.
↑[1] . Al-Ahzab/ 32
↑[2] . Al-Ahzab/ 53
↑[3] . Sunan of ibn Majah, vol. 2, p. 733; Musnad of Abi Ya‘la, vol. 1, p. 402
↑[4] . Al-Kafi by al-Kulayni, vol. 5, p. 120; al-Istibsar by al-Tusi, vol. 3, p. 61
↑[5] . Al-Kafi by al-Kulayni, vol. 5, p. 120; al-Istibsar by al-Tusi, vol. 3, p. 61
↑[6] . An-Nur/ 21
↑[7] . Man La Yahduruh al-Faqih by ibn Babawayh, vol. 4, p. 60
↑[8] . Tahdhib al-Ahkam by al-Tusi, vol. 6, p. 387
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