THE RULING ON ISLAMIC NASHEEDS ( AR-EN )

حكم الأناشيدالإسلامية

The ruling on Islamic nasheeds

قال سماحة الشيخ عبد العزيز بن عبد الله بن باز رحمه الله

( الأناشيد الإسلامية مثل الأشعار؛ إن كانت سليمة فهي سليمة ، و إن كانت فيها منكر فهي منكر …و الحاصل أن البَتَّ فيها مطلقاً ليس بسديد ، بل يُنظر فيها ؛ فالأناشيد السليمة لا بأس بها ، والأناشيد التي فيها منكر أو دعوة إلى منكرٍ منكرةٌ )

راجع هذه الفتوى في شريط أسئلة و أجوبة الجامع الكبير ، رقم : 90 / أ

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:

Islamic nasheeds are like poetry: if it is sound then it is sound and if there is anything objectionable in it then it is objectionable.

The conclusion is that you cannot pass one judgement 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.

End quote.

Shareet As’ilah wa Ajwabah al-Jaami’ al-Kabeer (no. 90/A).

وقال – أيضاً رحمه الله : الشيخ عبد العزيز بن باز رحمه الله

\” الأناشيد الإسلامية تختلف ، فإذا كانت سليمة ليس فيها إلا الدعوة إلى الخير ، والتذكير بالخير، وطاعة الله ورسوله ،والدعوة إلى حماية الأوطان من كيد الأعداء ، والاستعداد للأعداء ونحو ذلك : فليس فيها شيء ، أما إذا كانت فيها غير ذلك من دعوة إلى المعاصي ، واختلاط النساء بالرجال ، أو تكشف عندهم ، أو أي فساد : فلا يجوز استماعها \” انتهى .

\” مجموع فتاوى الشيخ ابن باز \” ( 3 / 437 )

He also said (may Allaah have mercy on him):

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said :

Islamic anasheed 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 Allaah 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 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 evil action, then it is not permissible to listen to them. End quote.

Majmoo’ Fataawa al-Shaykh Ibn Baaz (3/437).

و قال الشيخ محمد الصالح العثيمين رحمه الله

( الأناشيد الإسلامية كثُرَ الكلام حولها، و أنا لم أستمع إليها منذ مدة طويلةٍ ، و هي أول ما ظهرت كانت لا بأس بها ، ليس فيها دفوف ، و تُؤدَّى تأديةً ليس فيها فتنة ، و ليست على نغمات الأغاني المحرمة ، لكن تطورت و صارَ يُسمع منها قرع يُمكن أن يكون دُفاً ، و يمكن أن يكون غيرَ دُفٍّ. كما تطورت باختيار ذوي الأصوات الجميلة الفاتنة ، ثم تطورت أيضاً حتى أصبحت تؤدى على صفة الأغاني المحرمة ، لذلك: أصبح في النفس منها شيء و قلق ، و لايمكن للإنسان أن يفتي بإنها جائزة على كل حال و لا بإنها ممنوعة على كل حال ، لكن إن خلت من الأمور التي أشرت إليها فهي جائزة ، أما إذا كانت مصحوبة بدُفٍ ، أو كانت مختاراً لها ذوو الأصوات الجميلة التي تَفتِن ، أو أُدِّيَت على نغمات الأغاني الهابطة ، فإنّه لايجوز الاستماع إليها )

انظر : الصحوة الإسلامية ، ص :

185

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him).

There has been a lot of talk about Islamic nasheeds. I have not listened to 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, and they were not performed with the tunes of haraam songs. But then they changed and we began to hear a rhythm that may have been a duff or it may have been something other than a duff, 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 forbidden in all cases. If they are free of the things that I have referred to then they are permissible, but if they are accompanied by the 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).

الشيخ محمد بن صالح العثيمين رحمه الله

.

قال رحمه الله

\” أرى الأناشيد الإسلامية تغيرت عن مجراها سابقاً ، كانت بأصواتٍ غير فاتنة ، لكنها صارت الآن بأصواتٍ فاتنة ، وأيضاً فخمت على أنغام الأناشيد الخبيثة الفاسدة ، وقالوا : إنها تصحبها الدف ، وهذا كله يقتضي أن الإنسان ينبغي أن يبتعد عنها ، لكن لو جاءنا إنسان ينشد أناشيد لها هدف ، وليس فيها شيءٌ من سفاسف الأمور ، وبصوته وحده بدون آلات لهو : هذا لا بأس به ، وقد كان حسان بن ثابت ينشد الشعر في مسجد النبي صلى الله عليه وسلم \”

\” دروس وفتاوى الحرم المدني \” عام 1416 هـ السؤال رقم 18

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him).

He said (may Allaah have mercy on him):

I think that Islamic nasheeds have changed from what they were before. They were done with voices that were not enchanting, but now they are done with enchanting voices, and they are also accompanied by evil and corrupting tunes and they say that they are accompanied by the duff, but all of this means that one should keep away from these nasheeds.

But if a man comes to us and sings anaasheed that have a sound meaning, and which do not include any nonsense, and uses his voice only with no musical instruments, there is nothing wrong with that.

Hassaan ibn Thaabit used to recite poetry in the mosque of the Prophet (peace and blessings of Allaah be upon him).

Duroos wa Fataawa al-Haram al-Madani, 1416 AH, question no. 18.

فقد قال محدّث الديار الشاميّة الشيخ محمد ناصر الدين الألباني رحمه الله

(إذا كانت هذه الأناشيد ذات معانٍ إسلامية ، و ليس معها شيء من المعازف و آلات الطرب كالدفوف و الطبول و نحوِها ، فهذا أمرٌ لا بأس به ، و لكن لابد من بيان شرطٍ مهم لجوازها ، و هو أن تكون خالية من المخالفات الشرعية ؛ كالغلوّ و نَحوِه ، ثم شرط آخر و هو عدم اتخاذها دَيدَناً ، إذ ذلك يصرِفُ سامعيها عن قراءة القرآن الذي وَرَدَ الحضُّ عليه في السُنَّة النبوية المطهرة ، و كذلك يصرِفُهُم عن طلب العلم النافع ، و الدعوة إلى الله سبحانه )

العدد الثاني من مجلة الأصالة ، الصادر بتاريخ 15 جمادى الآخرة 1413هـ ، ص : 73

Shaikh al-Albanee (rahimahullah) said:

“If these nasheeds contain Islamic meanings and are not accompanied by any instruments 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)})

و اعتَبَرَت اللجنةُ الدائمةُ للإفتاءُ الأناشيدَ بديلاً شرعيّاً عن الغناء المحرّم ، إذ جاء في فتاواها

( يجوز لك أن تستعيض عن هذه الأغاني بأناشيد إسلامية ، فيها من الحِكَم و المواعظ و العِبَر ما يثير الحماس و الغيرة على الدين ، و يهُزُّ العواطف الإسلامية ، و ينفر من الشر و دواعيه ، لتَبعَثَ نفسَ من يُنشِدُها ومن يسمعُها إلى طاعة الله ، و تُنَفِّر من معصيته تعالى ، و تَعَدِّي حدوده ، إلى .الاحتماءِ بحِمَى شَرعِهِ ، و الجهادِ في سبيله

لكن لا يتخذ من ذلك وِرْداً لنفسه يلتزمُه ، و عادةً يستمر عليها ، بل يكون ذلك في الفينة بعد الفينة ، عند و جود مناسباتٍ و دواعيَ تدعو إليه ، كالأعراس و الأسفار للجهاد و نحوه ، و عند فتور الهمم ، لإثارة النفس و النهوض بها إلى فعل الخير ، و عند .نزوع النفس إلى الشر و جموحها ، لردعها عنه وتـنفيرها منه

و خيرٌ من ذلك أن يتخذ لنفسه حزباً من القرآن يتلوه ، و وِرداً من الأذكار النبوية الثابتة ، فإن ذلك أزكَى للنفس ، و أطهر ، و .أقوى في شرح الصدر، و طُمأنينة القلب

قال تعالى : ( اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُتَشَابِهًا مَثَانِيَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَى ذِكْرِ اللَّهِ ذَلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَنْ يَشَاءُ وَمَنْ يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ [ الزمر : 23 ]، و قال سبحانه :

( الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُمْ بِذِكْرِ اللَّهِ أَلا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ * الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ طُوبَى لَهُمْ وَحُسْنُ مَآبٍ ) [ الرعد : 28 ، 29

و قد كان دَيدَن الصحابة و شأنهم رضي الله عنهم العناية بالكتاب و السنة حفظاً و دِراسةً و عملاً ، و مع ذلك كانت لهم أناشيد و حداء يترنمون به في مثل حفرِ الخندق ، و بناء المساجد ، و في سيرهم إلى الجهاد ، و نحو ذلك من المناسبات ، دون أن يجعلوه شعارهم ، و يعيروه جلّ همهم و عنايتهم ، لكنه مما يروحون به عن أنفسهم ، و يهيجون به مشاعرهم )

[ انظر النص الكامل لهذه الفتوى في كتاب : فتاوى إسلامية لأصحاب الفضيلة العلماء ، جمع وترتيب محمد بن عبدالعزيز المسند : 4 / 533

قال الشيخ ابن باز رحمه الله : ( أما السماع دون قصد ولا إصغاء كسماع من يمشي في الطريق غناء آلات اللهو في الدكاكين أو ما يمر به من السيارات ، ومن يأتيه وهو في بيته صوت الغناء من بيوت جيرانه دون أن يستهويه ذلك ، فهذا مغلوب على أمره لا إثم عليه ، وعليه أن ينصح وينهى عن المنكر بالحكمة والموعظة الحسنة ويسعى في التخلص مما يمكنه التخلص منه وسعه ، وفي حدود طاقته فإن الله لا يكلف نفسا إلا وسعها )

انتهى ، نقلا عن فتاوى إسلامية 4/389

والله أعلم

و في فتوى اللجنة إشارةٌ إلى ما رواه مسلم و ابن ماجة و أحمد عن أَنَسَ بْنِ مَالِكٍ ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ يَقُولُ «‏ اللَّهُمَّ إِنَّ الْعَيْشَ عَيْشُ الآخِرَةِ »‏ .‏ قَالَ شُعْبَةُ : أَوْ قَالَ : «‏ .اللَّهُمَّ لاَ عَيْشَ إِلاَ عَيْشُ الآخِرَهْ فَأَكْرِمِ الأَنْصَارَ وَ الْمُهَاجِرَهْ »‏

و ما رواه الشيخان ‏ عَنْ ‏ ‏الْبَرَاءِ ‏ ‏رَضِيَ ‏ اللَّهُ عَنْهُ ‏ ‏قَالَ : ‏رَأَيْتُ النَّبِيَّ ‏ ‏صَلَّى ‏ اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏يَوْمَ ‏ ‏الْخَنْدَقِ ‏ ، ‏وَ هُوَ يَنْقُلُ التُّرَابَ حَتَّى ‏وَارَى ‏التُّرَابُ شَعَرَ صَدْرِهِ ، وَ كَانَ رَجُلاً كَثِيرَ الشَّعَرِ ، وَ :هُوَ ‏ ‏يَرْتَجِزُ ‏ ‏بِرَجَزِ ‏ ‏عَبْدِ ‏ اللَّهِ

اللَّهُمَّ ‏ لَوْ لا أَنْتَ ‏ مَا اهْتَدَيْنَا ‏

وَ لا ‏ تَصَدَّقْنَا وَ لا صَلَّيْنَا

فَأَنْزِلَنْ سَكِينَةً عَلَيْنَا ‏

وَثَبِّتْ ا لاقْدَامَ إِنْ لاقَيْنَا

إِنَّ ا لاعْدَاءَ قَدْ بَغَوْا عَلَيْنَا

إِذَا أَرَادُوا فِتْنَةً أَبَيْنَا

يَرْفَعُ بِهَا صَوْتَهُ )

و نحوه ما رواه البخاريّ أيضاً عن ‏ ‏سلمة بن الأكوع ‏رضي الله عنه ‏قال : ‏خرجنا مع رسول‏ الله ‏صلى الله عليه وسلم‏ ‏إلى‏ ‏خيبر ‏فسرنا ليلا فقال رجل من القوم ‏ ‏لعامر بن الأكوع ‏: ‏ألا تُسمعنا من ‏هنيهاتك‏ ؟ ‏قال : و كان ‏‏عامر ‏رجلاً شاعراً :، فنزل يحدو بالقوم يقول

اللهم ‏ لولا أنت ‏ ما اهتدينا

و لا ‏ تصدقنا ولا صلينا

فاغفر فداء لك ‏ ما اقتفينا

و ثبت الأقدام إن لاقينا

و ألقين سكينة علينا

إنا إذا صيح بنا أتينا

و بالصياح ‏ ‏عوِّلوا ‏ ‏علينا

‏فقال رسول ‏ الله‏ ‏صلى ‏الله عليه وسلم : ( ‏من هذا السائق ؟ ) قالوا ‏: ‏عامر بن الأكوع ،‏ ‏فقال عليه الصلاة و السلام : ( يرحمه ‏ الله )

و في سُنَن النسائي رحمه الله أنّ سلمةَ بن الأكوع ارتجز بأبيات أخيه هذه بين يدي رسول الله صلّى الله عليه و سلّم ، فثدّقه رسول :الله عندما قال

اللهم ‏ لولا أنت ‏ ما اهتدينا

و لا ‏ تصدقنا ولا صلينا

:و روى مُسلِم حديث إياس بن سلمة ابن الأكوع ، و فيه رَجزه

وَأَنَا ‏ ‏ابْنُ الْأَكْوَعِ

وَالْيَوْمُ ‏ ‏يَوْمُ الرُّضَّعِ

و رَجز عمِّه عامر بن الأكوع المتقدّم و قولَه أيضاً في مبارزة :مَرحَب ملك يهود

قَدْ عَلِمَتْ ‏ ‏خَيْبَرُ ‏ ‏أَنِّي ‏ ‏عَامِرٌ

شَاكِي السِّلَاحِ ‏ ‏بَطَلٌ ‏ ‏مُغَامِرٌ

حتّى إذا رَجَعَ سيفُ عامر رضي الله عنه عليه فقتله ، برزَ عليٌّ لِمَرحب فضَرَبَ رأسه ، فقتله و هو يقول : ‏

أَنَا الَّذِي سَمَّتْنِي أُمِّي ‏ ‏حَيْدَرَهْ

‏كَلَيْثِ غَابَاتٍ كَرِيهِ ‏ ‏الْمَنْظَرَهْ

‏أُوفِيهِمُ ‏ ‏بِالصَّاعِ كَيْلَ ‏ ‏السَّنْدَرَهْ

و لم يُنكر رسول الله صلى الله عليه و سلّم شيئاً من ذلك ، فكان بمثابة إقراره ، بل يؤخذ منه اسْتِحْبَاب الرَّجَز فِي الْحَرْب ، كما .قرّره النووي في شرح صحيح مسلم

و قال الحافظ في ( الفتح )بعد أن ذكر أقوال العلماء في الغناء عند شرح حديث البراء المتقدّم : ( نَقَل ابنُ طاهر في ” كتاب السماع ” الجوازَ عن كثيرٍ من الصحابة , لكن لم يثبت من ذلك شيء إلا في النصب ( و هو الحداء )المشار إليه أولاً

قال ابن عبد البر :الغناء الممنوع ما فيه تمطيط و إفساد لوزن الشِعر طلباً للطرب وخروجاً من مذاهب العرب .و إنما وَرَدت .الرخصة في الضرب الأول دون ألحان العجم

و قال الماوردي :هو الذي لم يزل أهل الحجاز يُرَخِّصُون فيه من غير نكير إلا في حالتين : أن يُكثِرَ منه جداً ، و أن يصحبه ما .يمنعه منه

و احتج من أباحه بأن فيه ترويحاً للنفس , فإن فعله ليقوى على الطاعة فهو مطيع ، أو على المعصية فهو عاص , و إلا فهو مثل .التنزه في البستان و التفرج على المارة

و أطنب الغزالي في الاستدلال ,و مُحصَّله أن الحِداء بالرَجَز و الشعر لم يزل يُفعل في الحضرة النبوية ,و ربَّما التمس ذلك , و ليس هو إلا أشعار توزن بأصوات طيبة و ألحان موزونة , و كذلك الغناء أشعار موزونة تؤدى بأصوات مستلذة و ألحان .موزونة

و الخلاصة أنّ الأناشيد منها ما هو مشروع و منها ما هو محظور ، فما خالطه المنكر حُرّم لأجله ، و ما سَلِم من المنكر بكافّة صُوَره ، و صَفَت نيّة صاحبه ، فلا بأس فيه ، و الله تعالى أعلم

The Standing Committee issued a detailed fatwa on the topic of Islamic nasheeds, which says the following :

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 it, and which motivate the one who “sings” them and the one who hears them to obey Allaah and discourage them to disobey Him or transgress His limits; they make one keen to protect His sharee’ah and strive in jihad 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 travelling for jihad 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. 

What is better than that is to take a portion of Qur’aan to recite, and a wird of saheeh dhikrs, for that is more purifying for the soul and is better for bringing peace of mind. Allaah says (interpretation of the meaning): 

“Allaah has sent down the Best Statement, a Book (this Qur’aan), its parts resembling each other (in goodness and truth) (and) oftrepeated. The skins of those who fear their Lord shiver from it (when they recite it or hear it). Then their skin and their heart soften to the remembrance of Allaah. That is the Guidance of Allaah. He guides therewith whom He wills; and whomever Allaah sends astray, for him there is no guide”

[al-Zumar 39:23] 

“Those who believed (in the Oneness of Allaah — Islamic Monotheism), and whose hearts find rest in the remembrance of Allaah verily, in the remembrance of Allaah do hearts find rest.

 Those who believed (in the Oneness of Allaah — Islamic Monotheism), and work righteousness, Tooba (all kinds of happiness or name of a tree in Paradise) is for them and a beautiful place of (final) return”

[al-Ra’d 13:28, 29] 

It was the habit of the Sahaabah (may Allaah be pleased with them) to focus on the Qur’aan, memorizing it, studying it and acting upon it. However they also had nasheeds and chants that they would “sing”, such as when they were digging the Ditch (al-khandaq) and when building mosques,when travelling for jihad and on other such occasions, without making that their symbol or paying too much attention to it.

Rather it was something in which they would occasionally find relaxation and stir up positive feelings. With regard to the drum (tabl) and other kinds of musical instruments, it is not permissible to use them with these nasheeds, because the Prophet (peace and blessings of Allaah be upon him) and his companions (may Allaah be pleased with them) did not do that.

And Allaah is the Guide to the Straight Path; may Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.

Fataawa Islamiyyah, 4/532.

With regard to hearing songs and music without intending to and without listening attentively to them, such as when a person hears them in a store and so on, there is no sin on him. What is forbidden is listening, not just hearing. But he must also try to advise others against doing evil actions. 

Shaykh Ibn Baaz (may Allaah have mercy on him) said:

As for simply hearing without intending to or listening attentively to them, such as when a person who is walking down the street hears the sound of songs coming from shops or passing cars, or when he is in his own house and hears songs coming from his neighbours’ houses without wanting to hear it, in such cases he has no control over the situation and there is no sin on him. But he should advise others and speak out against this evil with wisdom and beautiful preaching, and he should strive to avoid it as much as possible. And Allaah does not burden any person beyond his scope.  

Fataawa Islamiyyah, 4/389

And Allaah knows best.

حكم الأناشيد الإسلامية

السؤال

ما حكم الأناشيد الإسلامية الخالية من الموسيقي

؟؟

:الجواب
الحمد لله

جاءت النصوص الصحيحة الصريحة بدلالات متنوعة على إباحة إنشاد الشعر واستماعه ، فقد صح أن النبي صلى الله عليه وسلم والصحابة الكرام رضوان الله عليهم قد سمعوا الشعر وأنشدوه واستنشدوه من غيرهم ، في سفرهم وحضرهم ، وفي مجالسهم وأعمالهم ، بأصوات فردية كما في إنشاد حسان بن ثابت وعامر بن الأكوع وأنجشة رضي الله عنهم ، وبأصوات جماعية كما في حديث أنس رضي الله عنه في قصة حفر الخندق ، قال :

فلما رأى رسول الله صلى الله عليه وسلم ما بنا من النصب والجوع قال

” اللهم لا عيش إلا عيش الآخرة * فاغفر للأنصار والمهاجرة ”

فقالوا مجيبين

نحن الذين بايعوا محمدا  *  على الجهاد ما بقينا أبدا

رواه البخاري 3/1043

وفي المجالس أيضا ؛ أخرج ابن أبي شيبة بسند حسن عن أبي سلمة بن عبد الرحمن قال : ” لم يكن أصحاب رسول الله صلى الله عليه وسلم منحرفين ولا متماوتين ، كانوا يتناشدون الأشعار في مجالسهم ، وينكرون أمر جاهليتهم ، فإذا أريد أحدهم عن شيء من دينه دارت حماليق عينه ”  8/711

فهذه الأدلة تدل على أن الإنشاد جائز ، سواء كان بأصوات فردية أو جماعية ، والنشيد في اللغة العربية : رفع الصوت بالشعر مع تحسين وترقيق

وهناك ضوابط تراعى في هذا الأمر

عدم استعمال الآلات والمعازف المحرمة في النشيد

عدم الإكثار منه وجعله ديدن المسلم وكل وقته ، وتضييع الواجبات والفرائض لأجله

أن لا يكون بصوت النساء ، وأن لا يشتمل على كلام محرم أو فاحش

وأن لا يشابه ألحان أهل الفسق والمجون

وأن يخلو من المؤثرات الصوتية التي تنتج أصواتا مثل أصوات المعازف

وأن لا يكون ذا لحن يطرب وينتشي به السامع ويفتنه كالذين يسمعون الأغاني ، وهذا كثير في الأناشيد التي ظهرت هذه الأيام ، حتى لم يعد سامعوها يلتفتون إلى ما فيها من المعاني الجليلة لانشغالهم بالطرب والتلذذ باللحن . والله ولي التوفيق

المراجع : فتح الباري 10/ 553 – 554 – 562 – 563

مصنف ابن أبي شيبة 8/711

القاموس المحيط 411

الإسلام سؤال وجواب

الشيخ محمد صالح المنجد

The ruling on Islamic nasheeds

Q# – 11563

What is the ruling on Islamic nasheeds that are free of music?

Praise be to Allaah.

The clear saheeh texts indicate in a number of ways that it is permissible to recite poetryand listen to it.

It was narrated in saheeh reports that the Prophet (peace and blessings of Allaah be upon him) and his noble Companions (may Allaah be pleased with them) listened to verse, recited it (as nasheed) and asked others to recite it, both when they were travelling and when they stayed at home, in their gatherings and whilst they were working, individually, as in the case of Hassaan ibn Thaabit, ‘Aamir ibn al-Akwa’ and Anjashah (may Allaah be pleased with them), and in unison, as in the hadeeth of Anas (may Allaah be pleased with him) which describes the digging of the ditch (al-khandaq).

Anas said:

When the Messenger of Allaah (peace and blessings of Allaah be upon him) saw how exhausted and hungry we were, he said (in verse):

“O Allaah, there is no life except the life of the Hereafter, so forgive the Ansaar and the Muhaajireen.”

And they said in response:

“We are the ones who have pledged allegiance to Muhammad, to make jihaad for as long as we live.”

(Narrated by al-Bukhaari, 3/1043)

And in gatherings too: Ibn Abi Shaybah narrated with a hasan isnaad that Abu Salamah ibn ‘Abd al-Rahmaan said:

“The Companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) did not speak in devious tones or in a soft manner. They used to recite verses in their gatherings, denouncing the affairs of their jaahiliyyah, but if it was the matter of their religion, they would become very serious and cautious (8/711).

This evidence indicates that nasheeds are permissible,

whether recited individually or in unison. The word nasheed in Arabic means raising the voice when reciting verse and making the voice sound beautiful and gentle.

There are conditions to which attention must be paid with regard to this matter:

Not using forbidden musical instruments in nasheed.

Not doing it too much or making it the focus of the Muslim’s mind, occupying all his time, or neglecting obligatory duties because of it.

Nasheed should not be recited by women, or include haraam or obscene speech.

They should not resemble the tunes of the people of immorality and promiscuity.

They should be free of vocal effects that produce sounds like those of musical instruments.

They should not have moving tunes which make the listener feel “high” as happens to those who listen to songs.

This is the case with many of the nasheeds which appear nowadays, so that the listeners no longer pay any attention to the good meaning of the words, because they are so entranced by the tunes. And Allaah is the Source of strength.

References:

Fath al-Baari, 10/553-554-562-563

Musannaf Ibn Abi Shaybah, 8/711

Al-Qaamoos al-Muheet,411

SHAYKH SAALIH ALMUNAJJID

WWW.ISLAMQA.COM

حكم الأناشيد الإسلامية

عبد الله بن عبد الرحمن الجبرين

 

س378

: السؤال

ما رأي سماحتكم في الأناشيد التي نسمعها في عصرنا هذا؟

:الجواب

الشعر مثل الكلام، فحسنه حسن وقبيحه قبيح، ولا شك أن حكم هذه الأناشيد حكم نظم الشعر ثم إلقائه، فإن كان محتواها مفيدا كالترغيب في الخير ،والتحذير من المعاصي، وكالمواعظ والزهديات،والحث على مكارم الأخلاق ، والنهي عن سفاسفها، وذكر العبادات والنوافل ونحوها، فإن ذلك مباح ، لكن يكون إنشادها عاديا، بدون ترنم وتمايل، ونغمات .مثيرة للأشجان

أما إن احتوت على التشبيب، والدفع إلى الغرام، ووصف الخدود والقدود، وإثارة الغرائز، والدعاية إلى الجرائم، وذكر المحرمات، والنداء إلى اقتراف الفواحش، وما إلى ذلك فهو محرم بأي صوت أو بأي لغة، فالعبرة بالمحتوى، ومعنى ذلك .الشعر، وكذا بحال الإلقاء من الترنم والتغنج ونحوه

اللؤلؤ المكين من فتاوى الشيخ ابن جبرين

http://ibn-jebreen.com/book.php?cat=6&book=67&page=3920

عبد الله بن عبد الرحمن الجبرين

NASHEEDS

Mufti Ebrahim Desai

Nasheeds? A friend of mine told me that it is bid’at to listen to nasheeds as it cannot be linked back to any hadiths

Question

A friend of mine told me that it is bid’ah to listen to nasheeds as it cannot be linked back to any hadiths, be found in the Quran or in any of the practises of the Prophet Muhammed S.A.W or the Sahaba R.A.

Is there any authentic ahaadiths that can be found that counter this argument?

Answer

Nasheeds will fall under the category of poetry.

There are numerous Ahaadith substantiating the recitation of poems at various occasions.

Hadhrat Hassaan ibn Saabit (Radhiallaahu Anhu) was the well-known special poet of Nabi (Sallallaahu Alayhi Wasallam) who used to recite poetry in praises of Nabi (Sallallaahu Alayhi Wasallam).

Therefore, as long as these Nasheeds are recited in good spirits have a good meaning and most importantly do not entail musical instruments, it is totally permissible.

and Allah Ta’ala Knows Best

Mufti Ebrahim Desai

http://www.ahamdtrini.wordpress.com

PERFORM SALAH CORRECTLY !

 

Perform Salah correctly!

 

By Mufti Taqi Usmani

 

Introduction:

Salah is a pillar of Din. Doing it just right in accordance with Sunnah is the responsibility of every Muslim. Unfortunately, we go about performing the cardinal dictates of Salah in a carefree manner following our whims, hardly caring to see that those dictates have to be carried out in the manner they were passed on to us by the Holy Prophet (Sallaho Alaihe Wassallam).

This is why most of our Salah offerings remain deprived of the gleams and blessings of Sunnah, although, following these dictates just right hardly takes any more time or labour. What is needed is a touch of concern. If we give a little time and some attention, learn the correct method and make a habit of it, then the time that we spend in making our Salah today would remain the same yet the Salah thus performed would have the advantage of having been made in accordance with Sunnah and its rewards and merits and its gleams and blessings would be much more then what you experienced earlier.

The revered Companions, may Allah be pleased with them all, took great care while performing each single unit of the act of Salah, and while doing so, they continued learning about the Sunnah of the Prophet from each other.With this need in view, this humble write had explained to a gathering the Sunnah method of Salah as mentioned by the Hanafi jurists and had pointed out to incorrect practices which seem to have gained currency.

By the grace of Allah, the listeners found it very beneficial. Some friends wished to make this discourse available as a printed brochure so that a much larger number of people would be able to use it to their advantage. So, in this brief write-up, the objective is to explain the Masnun method of and the step-by-step way of putting it into practice with due etiquette. May Allah Almighty make it beneficial for all of us and give us the taufiq Amin By the grace of Allah, there are a large number of books, big and small, dealing with the precepts of Salah.

Hence, presenting a comprehensive account of Salah problems and rulings is not the objective here, instead, the immediate concern is to relate a few important points which would help synchronize the form of Salah with the demands of Sunnah. Another aim is to sound a note of warning against mistakes and shortcomings that seem to have gained a lot of currency these days.Acting in accordance with the brief words of advice given here will, Inshallah, help make our Salah fall in line with Sunnah, at least in it’s outward appearance when a Muslim could humbly submit before his Lord.

Lord, here I am, bearing similarly to Your beloved, through in form only, yet hoping—- You shall make it real.

And what get to do is by the help and support of Allah, in Him I place my trust and towards Him I turn passionately.

( Muhammad Taqi Usmani )

Before you begin the Salah:

Check the following and be sure that you are doing things the way they should be done

1.It is necessary that you face the Qiblah.

2. You should stand upright and your eyes should be focused on the spot where you make your Sajdah. Bending your neck and resting your chin on the chest is makruh (reprehensible). Similarly, standing in Salah while your chest is bent down is also not correct. Stand upright in a way that your ayes keep looking at the spot where you make your Sajdah.

3.Note that the direction of the fingers on your feet is towards the Qiblah and that your feet also have the same straight stance facing Qiblah. (Placing feet tilting to the right or left is contrary to Sunnah). Both feet should be in the direction of the Qiblah.

4. In between both feet, there should be a minimum span of four fingers of the hands as ready measure.

5. If you are making your Salah with jama’ah (congregation), make sure the line you are standing in is straight. The best method to make sure that the line is straight is that each person position the farthest ends of both his heels at the farthest end of the prayer-rug or at lines that mark out on rug from the other.

6. While in jama’ah, satisfy yourself by making certain that your arms are close to the arms of those who are standing on your right and left and that there is no gap in between.

7. It is impermissible, under all conditions, to let the lower portion of your ankles. It is obvious that its repugnance while standing for Salah increase much more. Therefore, be sure that the dress you are wearing is higher then your ankles.

8.Sleeves should be full, covering the whole arm. Only hands remain uncovered. Some people make their Salah with sleeves rolled up. This method is not correct.

9. It is makruh to stand for Salah while wearing clothes which one would not normally wear in public.

When you begin the Salah

1.Make niyyah or intention in your heart to the effect you are offering such and such Salah. It is not necessary to say the words of the niyyah verbally.

2. Raise your hands upto your ears in a way that palms face Qiblah and the end of the thumbs either touch the lobes of the ears or come parallel to them. The rest o the fingers stay straight pointing upwards. there are some who would tend to turn the direction of their palms towards their ears rather then having them face the Qiblah. There are some others who almost cover their ears with their hands. There are still others who would make a faint symbolic gesture without raising their hands fully upto the ears. Some others grip the lobes of their ears with their hands. All these practices are incorrect and contrary to Sunnah. These should be abandoned.

3. While raising your hands in the manner stated above, say “Allahu-Akbar”. Then using the thumb and the little finger of your right hand, make a circle round the wrist of your left hand and hold it. You should then spread out the three remaining fingers of our right hand on the back of your left hand so that these three fingers face the elbow.

4.Placing both hands slightly below the navel, fold them as explained above.

When you are standing:

1.If you are making your Salah alone, or leading it as Imam, you first recite Thana’; then Surah al-Fatihah, then some other Surah. If you are behind an Imam, you only recite Thana’ : and then stand silent listening attentively to the recitation of the Imam. If the Imam’s recitation is not loud enough for you to hear, you should be thinking of Surah al-Fatihah using you heart and mind without moving your tongue.

2. When you are reciting yourself, it is better that you, While reciting Surah al-Fatihah, stop at every verse and break your breath. Recite the next verse with fresh breath. Do not recite more then one verse in a single breath. For example, break your breath at “Alhum do lillahi Rabbil Aa’lameen” and then on “Ar-Rahmanir-Rahim” and then on “Maleki Yaumid’deen”.

Recite the whole Surah al-Fatihah in this manner. But, there is no harm if, during recitation that follows, more than one verse has been recited in a single breath.

3. Do not move any part of your body without the need. Stand in peace – the more, the better. If you have to scratch or do something else like that, use only one hand and that too, under very serious compulsion using the least time and effort.

4. Transferring all the weight of the body on to one leg and leaving the other weightlessly loose to the limit that it shows a certain bend is against the etiquette of Salah. Abstain from it. Either you transfer your body weight equally on both legs or if you must channel your body weight on one leg, you have to do it in a way that the other leg shows no bend or curve.

5.If you feel like yawning, try your best to stop it.

6.When standing for Salah, keep you eyes looking at the spot where you make your Sajdah. Abstain from looking to your right and left, or front.

When in Ruku:

When you bend for Ruku’, watch out for the following:

1.Bend the upper part of your body upto a point where the neck and back nearly level up. Do not bend any more or less then that.

2. While in Ruku’, do not bend the neck to the limit that the chin starts touching the chest, nor raise it is high that the neck goes higher than the waist level. Instead, the neck and the waist should be in one level.

3. In Ruku’, keep feet straight. Do not place them with an outward or inward slant.

4. Place both hands on your knees in a way that fingers on both hands stay open. In other wards, there should be space between every two fingers when you thus go on to hold the right knee with your right hand and the left knee with your left hand.

5.In the state of Ruku’, wrists and arms should remain stretched straight. They should not bend, curve or sag.

6. Stay in Ruku’, at least for a time during which “Saubhan RabbiyalAzeem” could be said three times calmly and comfortably.

7. In the state of Ruku’, the ayes should be looking towards the feet.

8.Body weight should be evenly distributed on both feet and both knees should be parallel to each other.

Returning to the standing position from Ruku:

1.While returning from Ruku’, back to the standing position, see that you stand straight leaving no sag or droop in the body.

2. In this position as well, eyes should be fixed on the spot where you do your Sajdah.

3. Three are those who simply make a ‘gesture’ of rising from the Ruku’ instead of rising fully and standing upright when it is time to do so and who, in that every state, when their body is still bent downwards, go on to do their Sajdah – for them it becomes obligatory that they make their Salah all over again. Therefore, abstain from it very firmly.

Unless you make sure about having become perfectly straight in your standing position, do not go for Sajdah.

When gowing down for Sajdah:

Remember the following method when gowing down for Sajdah:

1. Bending the knees first of all, take them towards the prayer floor in a way that the chest does not lean forward. When the knees have already been rested on the floor, the chest should then be lowered down.

2. Until such time that the knees have come to rest against the floor, abstain, as far as possible, from bending or lowering the upper part of the body. These days negligence in observing this particular rule of etiquette while getting ready to go for Sajdah has become very common. Many people would lower down their chest right from the start and go on to do their Sajdah. But, the correct method is what has been stated in #1 and #2 above. Unless it be for a valid reason, this method should not be bypassed.

3.After having rested your knees on the floor, place your hands first, then the tip of the nose, then the forehead.

In Sajdah:

1.While in Sajdah, keep your head in between your two hands in a way that the end of the two thumbs come parallel to the ear-lobes.

2.In Sajdah, fingers on both hands should remain close together, that is, the fingers should be adjacent to each other leaving no space in between them.

3. The direction of the fingers should be towards the Qiblah.

4.The elbows should stay raised off the floor. It is not correct to rest the elbows on the floor.

5.Both arms should stay apart from armpits and sides. Never keep them tucked in.

6.Do not, at the same time, poke your elbows far out to your right and left causing discomfort to those making Salah next to you.

7.The thighs should not come in contact with the stomach-wall. The stomach and the thighs should stay apart.

8. During the entire Sajdah, the nose-tip should continue to rest on the floor.

9.Both feet should be placed upright on the floor with heels showing on top and all fingers turned flat on the floor in the direction of the Qiblah. Those who cannot turn all their fingers because of the physical formation of their feet, they will still do well to turn them as much as they can. It is not correct to place the fingers vertically on the floor just for no valid reason.

10.Be careful that your feet do not lift off the floor during Sajdah. Some people would their Sajdah while none of the fingers on their feet come to rest on the floor even for a moment. This way the obligation of Sajdah is not liquidated at all, as a result, the Salah too becomes invalid. Be very particular in abstaining from this error.

11. In the state of Sajdah, the least time you can give yourself should be sufficient enough to say “Saubhan Rabbiyal Aa’la” three times, calmly and comfortably. Raising the forehead immediately after having rested it on the floor is prohibited.

In between the two Sajdahs:

1. Rising from the first Sajdah, sit up straight, on the hams, calmly and comfortably. Then go for the second Sajdah. Doing the second Sajdah after raising the head just a little bit and without becoming straight is a sin. If one does it like that, it becomes obligatory that the Salah be made all over again.

2. Spared out the left foot (like the blade of a hockey stick) and sit on it. Let the right foot stand vertically with fingers turned towards the Qiblah. Some people let both feet remain in upright position and sit on the heels. This method is not correct.

3.While sitting, both hands should be placed on the things but fingers should not taper down onto the knees., instead, the far ends of the finger tips should reach only as far as the beginning edge of the knee.

4. While sitting, let your eyes be on the lap.

5.Sit for a time during which “Saubhanul-Allah”could be said at least once and if your can sit for a time during “AllahummaghFirli WarhamniWasturni Wahdini Warzuqni”could be recited, it is better. But, reciting this during Fard (obligatory) Salah is not necessary. It is better to do so in Nafl Salah.

The second Sajdah and rising from it:

1. Go on to do your second Sajdah in the same manner by first placing both hands on the floor, then the nose-tip, then the forehead.

2.The complete from of Sajdah should be the same as mentioned in connection with the first Sajdah.

3.When rising from Sajdah, first raise the forehead off the floor, then the nose-tip, then the hands, and then the knees.

4.While rising, it is better not to learn for support off the floor, however, should it be difficult to get up from the floor because of body-weight, sickness or old age, making use of the floor for support is also permissible.

5. After you have risen back to your standing position, recite “Bismillah” before Surah al-Fatihah in the begining of each raka’ah.

In Qa’dah:

1.The method of sitting in Qa’dah shall be the same as mentioned in connection with the method of sitting between Sajdahs.

2. When you reach “Ashhadu Allah-ilaha” while reciting “At-tahiyyat”raise the shahadah finger (the fore-finger or the index finger) with a pointing motion and let it fall back at “Illul-lah”.

3. The method of making a pointing motion is that you make a circle by joining your middle finger and the thumb, close the little finger and the ringfinger (the one next to it), then raise the shahadah finger in a way that it is tapered towards the Qiblah. It should not be raised up straight in the direction of the sky.

4.However, lower the shahadah finger while saying “Illul-lah”.but retain, right through the end, the initial formation of the rest of the fingers you already had when making the pointing motion.

When turning for Salam:

1.When turning for Salam on both sides, you should turn your neck just enough that your cheeks become visible to the person sitting behind you.

2. When turning for Salam, eyes should be towards the shoulders.

3. When turning your neck to the right to say “Asslamu Allaikum Wa-Rahmatullah”make an intention that you are offering your Salam greetings to all human beings and angles on your right. Similarly, while turning for Salam to the left, have the intention of offering your Salam greeting to all human beings and angels present on your left.

The method of Du’a:

1.The method of Du’a is that both hands be raised high enough so that they come in front of the chest. Let there be some space between the two hands. Do not bring the hands close together nor keep them far apart.

2.When making Du’a, keep the inner side of the hands turned towards your face.

Salah For Women:

The method of Salah describe earlier is for men. The Salah as offered by women differs from that of men in the following aspects. Women should be careful about what is required of them:

1.Before they begin their Salah, women should make sure that their whole body, except the face, the hands and the feet, is covered with clothes.Some women offer their Salah with the hair on their head remaining uncovered. Some have their wrists left uncovered. Some women use scarfs so thin or small that their hair tresses are visible dangling down underneath. If, during the Salah, any part of the body, even if it be equal to one-fourth, remains uncovered for a time during which one could say “Saubhan Rabbiyal Azeem” three times, the Salah itself would not be valid. However, should the uncovered portion be less than that, Salah would take place but the sin shall stay.

2. For women, making Salah in the room is better than doing it in the verandah and doing it in the verandah is better than doing it in the courtyard.

3. While starting the Salah, women should not raise their hands upto their ears, instead, they should raise them upto their shoulders, and that too, from within the scarf or other outer wrap being used. Hands should not be taken out of this cover.

4.When women fold their hands on the chest, they should simply place the palm of their right hand on the back of the left forehand. They should not fold their hands on the navel like men.

5. In Ruku’, women are not required to straighten their backs fully like men. Women should bend less as compared to men.

6.In the position of Ruku’, men should open up their fingers while placing them on the knees, but women are required that they place their hands on the knees with fingers close together, that is, there be on space between fingers.

7.Women should not stand on legs absolutely straight, instead, they should stand with knees slightly bent forward.

8. In Ruku’, men are required to keep their arms stretched, away from the sides. But, women should stand with their arms close to their sides.

9. Women should stand with both feet close together. Specially, both their knees should just about be joined together. Let their be no separating distance between legs.

10.While doing Sajdah, the method prescribed for men is that they should not lower their chest until such time that their knees come to rest on the floor. But this method is not for women. They can, right from the start, lower their chest and go for Sajdah.

11. Women should do their Salah in a manner that the stomach-wall come to rest against the thighs and the arms stay close to the sides. In addition to that, omen do have to position their feet, upright, they should spread them on the floor sliding them out towards the right.

12. Men are prohibited to place their elbows on the floor while making Salah. But, women should place the whole arm, including the elbows, on the floor.

13.When sitting between Sajdah and when reciting “At-Tahiyyat”, sit on the left hip, side both feet out to the side and let the left foot reset on the right calf of the leg.

14.Men are required that they be careful about keeping their finger upon when bending for Ruku’, and keeping then close together in Sajdah, and then, leave them as they are during the rest of the Salah, when they make no effort either to close or open them. But, it required of women, under all conditions, that they keep fingers close together, that is leave no space between them. This is required all along in Ruku’, in Sajdah, between two Sajdah and in the Qa’dahs.

15. It is makruh (reprehensible) for women to make a jama’ah (congregation) The very act of offering their Salah alone is better for them. However, should mahram-members of the family be making their Salah with jama’ah within the house, there is no harm if they join in with them in the jama’ah. But, in a situation like this, it is necessary that they stand exactly behind men. They should never stand next to them in the same row.

The Masjid Some Essential Rules Of Conduct:

1.While entering the Masjid, recite the following Du’a:

“Bismillahi Was-Salahu Was-Salam Ala Rasul-ullah. Allahumma Aftahli Abwaba Rahmatik”

( I enter with the name of Allah and with the prayer that Allah bless His Messenger and bestow upon him. O Allah, open for me the doors of Thy mercy.)

2.Immediately on entering the Masjid, make an intention that ‘I shall be in I’tikaf for whatever time I stay in the Masjid: By doing so, Insha’-Allah, the spiritual reward of I’tikaf can also be hoped for.

3.Following entry into the Masjid, it is better to sit in the front row. But, in case space in the front has already been taken up, sit wherever you find an opening. Advancing forward by leap-frogging people’s necks is not permissible.

4. Salam greeting should not be offered to those already sitting in the Masjid and busy in Dhikr or recitation of the Qu’ran. However, should one of them be not so engaged and looking at you on his own, there is no harm in offering such Salam greeting to him.

5. If you have to offer Sunnah or Nafl Salah in the Masjid, select a spot where there is the least likelihood of people crossing in front of you. Some people start up their Salah in the back rows while ample space remains open in the front. Because of this act of theirs, it becomes difficult for other to cross over and they have to make a long detour to reach open sitting spots. Offering Salah in this manner is a sin in itself, and should a person happen to cross in front of the person making his Salah, then this sin of his crossing over in that manner will also rest on the shoulders of the person making such a Salah.

6.After entering the Masjid, if you find that you are there a little ahead of the Salah timing, then, before you sit down, make two raka’ahs with the intention of Tahiyyah al-Masjid. This has great merit. If there is not time for that, you can combine the intention of Tahiyyah al-Masjid within the Sunnah Salah. And if, you do not have the time even to make your Sunnah Salah and the jama’ah is ready, this intention could also be combine with that of the Fard Salah.

7. As long as you sit in the Masjid, keep doing Dhikr. Specially, keep reciting the following Kalimah devotedly:

“Saubhanullahi Walhumdo Lillahi Wala Ilaha Illullaho WallahoAkbar ”

Sanctified is Allah and for Allah is all praise and there is no god but Allah is great.

8. Do not engage yourself in unnecessary conversation while sitting in the nothing else that may disturb those devoting to their ‘Ibadah of Salah or Dhikr.

9. If the jama’ah is ready, fill in the front rows first. If space is open in the front row, it is not permissible to stand in the back row.

10. From the time when the Iman takes his place on the Mimber to deliver the Friday Khutbah right through the end of the Salah, it is not permissible for anyone to talk, make Salah or to offer Salam to anyone or to answer Salam offered. However, should anyone start talking during this time, it is also not permissible that he be asked to keep quiet.

11. Sit during the Khutbah as you sit in Qa’dah when reciting at-Tahiyyat. Some people sit hand folded during the first part of the Khutbah and then place their hands on the things during the second. This method is baseless. One should sit with hands on the thighs during both.

12. Abstain from everything that may spread filth or smell in the Masjid or cause pain to anyone.

13.When you see anyone doing something wrong, ask him not to do so, quietly and softly. Totally avoid insulting him openly, or rebuking him, or quarrelling with him

Article taken (with Thanks) from

WWW.DARULULOOMKHI.EDU.PK

Article taken (with Thanks) from darululoomkhi.edu.pk